ng to the sensuality when our
prayer lays before God what is in our appetite of sensuality; and in
this sense Christ prayed with His sensuality inasmuch as His prayer
expressed the desire of His sensuality, as if it were the advocate of
the sensuality--and this, that He might teach us three things. First,
to show that He had taken a true human nature, with all its natural
affections: secondly, to show that a man may wish with his natural
desire what God does not wish: thirdly, to show that man should
subject his own will to the Divine will. Hence Augustine says in the
Enchiridion (Serm. 1 in Ps. 32): "Christ acting as a man, shows the
proper will of a man when He says 'Let this chalice pass from Me';
for this was the human will desiring something proper to itself and,
so to say, private. But because He wishes man to be righteous and to
be directed to God, He adds: 'Nevertheless not as I will but as Thou
wilt,' as if to say, 'See thyself in Me, for thou canst desire
something proper to thee, even though God wishes something else.'"

Reply Obj. 1: The flesh rejoices in the Living God, not by the act of
the flesh mounting to God, but by the outpouring of the heart into
the flesh, inasmuch as the sensitive appetite follows the movement of
the rational appetite.

Reply Obj. 2: Although the sensuality wished what the reason
besought, it did not belong to the sensuality to seek this by
praying, but to the reason, as stated above.

Reply Obj. 3: The union in person is according to the personal being,
which pertains to every part of the human nature; but the uplifting
of prayer is by an act which pertains only to the reason, as stated
above. Hence there is no parity.
_______________________

THIRD ARTICLE [III, Q. 21, Art. 3]

Whether It Was Fitting That Christ Should Pray for Himself?

Objection 1: It would seem that it was not fitting that Christ should
pray for Himself. For Hilary says (De Trin. x): "Although His word of
beseeching did not benefit Himself, yet He spoke for the profit of
our faith." Hence it seems that Christ prayed not for Himself but for
us.

Obj. 2: Further, no one prays save for what He wishes, because, as
was said (A. 1), prayer is an unfolding of our will to God that He
may fulfil it. Now Christ wished to suffer what He suffered. For
Augustine says (Contra Faust. xxvi): "A man, though unwilling, is
often angry; though unwilling, is sad; though unwilling, sleeps;
though unwilling, hungers and th