poreal movement; but an instrument
animated by a sensitive soul is moved by the sensitive appetite, as a
horse by its rider; and an instrument animated with a rational soul
is moved by its will, as by the command of his lord the servant is
moved to act, the servant being like an animate instrument, as the
Philosopher says (Polit. i, 2, 4; _Ethic._ viii, 11). And hence it
was in this manner that the human nature of Christ was the instrument
of the Godhead, and was moved by its own will.

Reply Obj. 3: The power of the will is natural, and necessarily
follows upon the nature; but the movement or act of this power--which
is also called will--is sometimes natural and necessary, e.g. with
respect to beatitude; and sometimes springs from free-will and is
neither necessary nor natural, as is plain from what has been stated
in the Second Part (I-II, Q. 10, AA. 1, 2) [*Cf. I, Q. 82, A. 2]. And
yet even reason itself, which is the principle of this movement, is
natural. Hence besides the Divine will it is necessary to place in
Christ a human will, not merely as a natural power, or a natural
movement, but even as a rational movement.

Reply Obj. 4: When we say "to will in a certain way," we signify a
determinate mode of willing. Now a determinate mode regards the thing
of which it is the mode. Hence since the will pertains to the nature,
"to will in a certain way" belongs to the nature, not indeed
considered absolutely, but as it is in the hypostasis. Hence the
human will of Christ had a determinate mode from the fact of being in
a Divine hypostasis, i.e. it was always moved in accordance with the
bidding of the Divine will.
_______________________

SECOND ARTICLE [III, Q. 18, Art. 2]

Whether in Christ There Was a Will of Sensuality Besides the Will of
Reason?

Objection 1: It would seem that in Christ there was no will of
sensuality besides the will of reason. For the Philosopher says (De
Anima iii, text. 42) that "the will is in the reason, and in the
sensitive appetite are the irascible and concupiscible parts." Now
sensuality signifies the sensitive appetite. Hence in Christ there
was no will of sensuality.

Obj. 2: Further, according to Augustine (De Trin. xii, 12, 13) the
sensuality is signified by the serpent. But there was nothing
serpent-like in Christ; for He had the likeness of a venomous animal
without the venom, as Augustine says (De Pecc. Merit. et Remiss. i,
32). Hence in Christ there was no will of sensua