by His will considered
as nature which regards things absolutely considered and not in
relation to the Divine will.

Reply Obj. 2: The conformity of the human will to the Divine regards
the will of reason: according to which the wills even of friends
agree, inasmuch as reason considers something willed in its relation
to the will of a friend.

Reply Obj. 3: Christ was at once comprehensor and wayfarer, inasmuch
as He was enjoying God in His mind and had a passible body. Hence
things repugnant to His natural will and to His sensitive appetite
could happen to Him in His passible flesh.
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SIXTH ARTICLE [III, Q. 18, Art. 6]

Whether There Was Contrariety of Wills in Christ?

Objection 1: It would seem that there was contrariety of wills in
Christ. For contrariety of wills regards contrariety of objects, as
contrariety of movements springs from contrariety of termini, as is
plain from the Philosopher (Phys. v, text. 49, seq.). Now Christ in
His different wills wished contrary things. For in His Divine will He
wished for death, from which He shrank in His human will, hence
Athanasius says [*De Incarnat. et Cont. Arianos, written against
Apollinarius]: "When Christ says 'Father, if it be possible, let this
chalice pass from Me; yet not My will, but Thine be done,' and again,
'The spirit indeed is willing, but the flesh weak,' He denotes two
wills--the human, which through the weakness of the flesh shrank from
the passion--and His Divine will eager for the passion." Hence there
was contrariety of wills in Christ.

Obj. 2: Further, it is written (Gal. 5:17) that "the flesh lusteth
against the spirit, and the spirit against the flesh." Now when the
spirit desires one thing, and the flesh another, there is contrariety
of wills. But this was in Christ; for by the will of charity which
the Holy Spirit was causing in His mind, He willed the passion,
according to Isa. 53:7: "He was offered because it was His own will,"
yet in His flesh He shrank from the passion. Therefore there was
contrariety of wills in Him.

Obj. 3: Further, it is written (Luke 22:43) that "being in an agony,
He prayed the longer." Now agony seems to imply a certain struggle
[*Greek, _agonia_] in a soul drawn to contrary things. Hence it seems
that there was contrariety of will in Christ.

_On the contrary,_ In the decisions of the Sixth Council [*Third
Council of Constantinople, Act. 18] it is said: "We confess two
natural wills