first mover and
commander was the Divine will, since in Christ everything human was
moved by the Divine will. Hence it seems that in Christ there was
only one will, viz. the Divine.

Obj. 2: Further, an instrument is not moved by its own will but by
the will of its mover. Now the human nature of Christ was the
instrument of His Godhead. Hence the human nature of Christ was not
moved by its own will, but by the Divine will.

Obj. 3: Further, that alone is multiplied in Christ which belongs to
the nature. But the will does not seem to pertain to nature: for
natural things are of necessity; whereas what is voluntary is not of
necessity. Therefore there is but one will in Christ.

Obj. 4: Further, Damascene says (De Fide Orth. iii, 14) that "to will
in this or that way belongs not to our nature but to our intellect,"
i.e. our personal intellect. But every will is this or that will,
since there is nothing in a genus which is not at the same time in
some one of its species. Therefore all will belongs to the person.
But in Christ there was and is but one person. Therefore in Christ
there is only one will.

_On the contrary,_ our Lord says (Luke 22:42): "Father, if Thou wilt,
remove this chalice from Me. But yet not My will but Thine be done."
And Ambrose, quoting this to the Emperor Gratian (De Fide ii, 7)
says: "As He assumed my will, He assumed my sorrow;" and on Luke
22:42 he says: "His will, He refers to the Man--the Father's, to the
Godhead. For the will of man is temporal, and the will of the Godhead
eternal."

_I answer that,_ Some placed only one will in Christ; but they seem
to have had different motives for holding this. For Apollinaris did
not hold an intellectual soul in Christ, but maintained that the Word
was in place of the soul, or even in place of the intellect. Hence
since "the will is in the reason," as the Philosopher says (De Anima
iii, 9), it followed that in Christ there was no human will; and thus
there was only one will in Him. So, too, Eutyches and all who held
one composite nature in Christ were forced to place one will in Him.
Nestorius, too, who maintained that the union of God and man was one
of affection and will, held only one will in Christ. But later on,
Macarius, Patriarch of Antioch, Cyrus of Alexandria, and Sergius of
Constantinople and some of their followers, held that there is one
will in Christ, although they held that in Christ there are two
natures united in a hypostasis; becau