ays (Qq. Nov. et Vet. Test., qu. 77):
"What came to pass, this Christ must be said to have willed. For it
must be remarked that this happened in the country of the Gentiles,
to whom it was not yet time to preach. Yet it would have been
invidious not to welcome such as came spontaneously for the faith.
Hence He did not wish to be heralded by His own, and yet He wished to
be sought; and so it came to pass." Or it may be said that this will
of Christ was not with regard to what was to be carried out by it,
but with regard to what was to be done by others, which did not come
under His human will. Hence in the letter of Pope Agatho, which was
approved in the Sixth Council [*Third Council of Constantinople, Act.
iv], we read: "When He, the Creator and Redeemer of all, wished to be
hid and could not, must not this be referred only to His human will
which He deigned to assume in time?"

Reply Obj. 2: As Gregory says (Moral. xix), by the fact that
"Our Lord charged His mighty works to be kept secret, He gave an
example to His servants coming after Him that they should wish their
miracles to be hidden; and yet, that others may profit by their
example, they are made public against their will." And thus this
command signified His will to fly from human glory, according to John
8:50, "I seek not My own glory." Yet He wished absolutely, and
especially by His Divine will, that the miracle wrought should be
published for the good of others.

Reply Obj. 3: Christ prayed both for things that were to be
brought about by the Divine power, and for what He Himself was to do
by His human will, since the power and operation of Christ's soul
depended on God, "Who works in all [Vulg.: 'you'], both to will and to
accomplish" (Phil. 2:13).
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QUESTION 14

OF THE DEFECTS OF BODY ASSUMED BY THE SON OF GOD
(In Four Articles)

We must now consider the defects Christ assumed in the human nature;
and first, of the defects of body; secondly, of the defects of soul.

Under the first head there are four points of inquiry:

(1) Whether the Son of God should have assumed in human nature
defects of body?

(2) Whether He assumed the obligation of being subject to these
defects?

(3) Whether He contracted these defects?

(4) Whether He assumed all these defects?
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FIRST ARTICLE [III, Q. 14, Art. 1]

Whether the Son of God in Human Nature Ought to Have Assumed Defects
of Body?

Objection 1: It wou