elf inasmuch as this implies a plurality of supposita, which is
required in order that anyone may be the master of another.

Reply Obj. 2: Simply speaking it is necessary that the master and the
servant should be distinct; yet a certain notion of mastership and
subservience may be preserved inasmuch as the same one is master of
Himself in different respects.

Reply Obj. 3: On account of the divers parts of man, one of which is
superior and the other inferior, the Philosopher says (Ethic. v, 11)
that there is justice between a man and himself inasmuch as the
irascible and concupiscible powers obey reason. Hence this way a man
may be said to be subject and subservient to Himself as regards His
different parts.

To the other arguments, the reply is clear from what has been said.
For Augustine asserts that the Son is less than, or subject to,
Himself in His human nature, and not by a diversity of supposita.
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QUESTION 21

OF CHRIST'S PRAYER
(In Four Articles)

We must now consider Christ's prayer; and under this head there are
four points of inquiry:

(1) Whether it is becoming that Christ should pray?

(2) Whether it pertains to Him in respect of His sensuality?

(3) Whether it is becoming to Him to pray for Himself or only for
others?

(4) Whether every prayer of His was heard?
_______________________

FIRST ARTICLE [III, Q. 21, Art. 1]

Whether It Is Becoming of Christ to Pray?

Objection 1: It would seem unbecoming that Christ should pray. For,
as Damascene says (De Fide Orth. iii, 24), "prayer is the asking for
becoming things from God." But since Christ could do all things, it
does not seem becoming to Him to ask anything from anyone. Therefore
it does not seem fitting that Christ should pray.

Obj. 2: Further, we need not ask in prayer for what we know for
certain will happen; thus, we do not pray that the sun may rise
tomorrow. Nor is it fitting that anyone should ask in prayer for what
he knows will not happen. But Christ in all things knew what would
happen. Therefore it was not fitting that He should ask anything in
prayer.

Obj. 3: Further, Damascene says (De Fide Orth. iii, 24) that "prayer
is the raising up of the mind to God." Now Christ's mind needed no
uplifting to God, since His mind was always united to God, not only
by the union of the hypostasis, but by the fruition of beatitude.
Therefore it was not fitting that Christ should pray.

_On the contrary,_ It i