, not in opposition, as evil-minded heretics assert, but
following His human will, and neither withstanding nor striving
against, but rather being subject to, His Divine and omnipotent will."

_I answer that,_ Contrariety can exist only where there is opposition
in the same and as regards the same. For if the diversity exists as
regards diverse things, and in diverse subjects, this would not
suffice for the nature of contrariety, nor even for the nature of
contradiction, e.g. if a man were well formed or healthy as regards
his hand, but not as regards his foot. Hence for there to be
contrariety of wills in anyone it is necessary, first, that the
diversity of wills should regard the same. For if the will of one
regards the doing of something with reference to some universal
reason, and the will of another regards the not doing the same with
reference to some particular reason, there is not complete
contrariety of will, e.g. when a judge wishes a brigand to be hanged
for the good of the commonwealth, and one of the latter's kindred
wishes him not to be hanged on account of a private love, there is no
contrariety of wills; unless, indeed, the desire of the private good
went so far as to wish to hinder the public good for the private
good--in that case the opposition of wills would regard the same.

Secondly, for contrariety of wills it is necessary that it should be
in the same will. For if a man wishes one thing with his rational
appetite, and wishes another thing with his sensitive appetite, there
is no contrariety, unless the sensitive appetite so far prevailed as
to change or at least keep back the rational appetite; for in this
case something of the contrary movement of the sensitive appetite
would reach the rational will.

And hence it must be said that although the natural and the sensitive
will in Christ wished what the Divine will did not wish, yet there
was no contrariety of wills in Him. First, because neither the
natural will nor the will of sensuality rejected the reason for which
the Divine will and the will of the human reason in Christ wished the
passion. For the absolute will of Christ wished the salvation of the
human race, although it did not pertain to it to will this for the
sake of something further; but the movement of sensuality could
nowise extend so far. Secondly, because neither the Divine will nor
the will of reason in Christ was impeded or retarded by the natural
will or the appetite of sens