Damascene says (De Fide Orth.
iii, 24), "the human mind of Christ did not need to rise to God,
since it was ever united to God both by personal being and by the
blessed vision." Secondly, movement signifies the act of something
perfect, i.e. something existing in act, as to understand and to feel
are called movements; and in this sense the mind of Christ was always
raised up to God, since He was always contemplating Him as existing
above Himself.
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SECOND ARTICLE [III, Q. 21, Art. 2]

Whether It Pertains to Christ to Pray According to His Sensuality?

Objection 1: It would seem that it pertains to Christ to pray
according to His sensuality. For it is written (Ps. 83:3) in the
person of Christ: "My heart and My flesh have rejoiced in the Living
God." Now sensuality is called the appetite of the flesh. Hence
Christ's sensuality could ascend to the Living God by rejoicing; and
with equal reason by praying.

Obj. 2: Further, prayer would seem to pertain to that which desires
what is besought. Now Christ besought something that His sensuality
desired when He said (Matt. 26:39): "Let this chalice pass from Me."
Therefore Christ's sensuality prayed.

Obj. 3: Further, it is a greater thing to be united to God in person
than to mount to Him in prayer. But the sensuality was assumed by God
to the unity of Person, even as every other part of human nature.
Much more, therefore, could it mount to God by prayer.

_On the contrary,_ It is written (Phil. 2:7) that the Son of God in
the nature that He assumed was "made in the likeness of men." But the
rest of men do not pray with their sensuality. Therefore, neither did
Christ pray according to His sensuality.

_I answer that,_ To pray according to sensuality may be understood in
two ways. First as if prayer itself were an act of the sensuality;
and in this sense Christ did not pray with His sensuality, since His
sensuality was of the same nature and species in Christ as in us. Now
in us the sensuality cannot pray for two reasons; first because the
movement of the sensuality cannot transcend sensible things, and,
consequently, it cannot mount to God, which is required for prayer;
secondly, because prayer implies a certain ordering inasmuch as we
desire something to be fulfilled by God; and this is the work of
reason alone. Hence prayer is an act of the reason, as was said in
the Second Part (II-II, Q. 83, A. 1).

Secondly, we may be said to pray accordi