wise in Him; inasmuch, also, as this defect cannot be ordained
to satisfaction, but rather inclined to what is contrary to
satisfaction.

Reply Obj. 1: The inferior powers pertaining to the sensitive
appetite have a natural capacity to be obedient to reason; but not
the bodily powers, nor those of the bodily humors, nor those of the
vegetative soul, as is made plain _Ethic._ i, 13. And hence
perfection of virtue, which is in accordance with right reason, does
not exclude passibility of body; yet it excludes the _fomes_ of sin,
the nature of which consists in the resistance of the sensitive
appetite to reason.

Reply Obj. 2: The flesh naturally seeks what is pleasing to it by the
concupiscence of the sensitive appetite; but the flesh of man, who is
a rational animal, seeks this after the manner and order of reason.
And thus with the concupiscence of the sensitive appetite Christ's
flesh naturally sought food, drink, and sleep, and all else that is
sought in right reason, as is plain from Damascene (De Fide Orth.
iii, 14). Yet it does not therefore follow that in Christ there was
the _fomes_ of sin, for this implies the lust after pleasurable
things against the order of reason.

Reply Obj. 3: The spirit gives evidence of fortitude to some
extent by resisting that concupiscence of the flesh which is opposed
to it; yet a greater fortitude of spirit is shown, if by its strength
the flesh is thoroughly overcome, so as to be incapable of lusting
against the spirit. And hence this belonged to Christ, whose spirit
reached the highest degree of fortitude. And although He suffered no
internal assault on the part of the _fomes_ of sin, He sustained an
external assault on the part of the world and the devil, and won the
crown of victory by overcoming them.
_______________________

THIRD ARTICLE [III, Q. 15, Art. 3]

Whether in Christ There Was Ignorance?

Objection 1: It would seem that there was ignorance in Christ. For
that is truly in Christ which belongs to Him in His human nature,
although it does not belong to Him in His Divine Nature, as suffering
and death. But ignorance belongs to Christ in His human nature; for
Damascene says (De Fide Orth. iii, 21) that "He assumed an ignorant
and enslaved nature." Therefore ignorance was truly in Christ.

Obj. 2: Further, one is said to be ignorant through defect of
knowledge. Now some kind of knowledge was wanting to Christ, for the
Apostle says (2 Cor. 5:21) "Him that knew no