56. Christ's Wills: Natural, Sensual, and Rational

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Lecture Notes

Main Topics #

The Three Wills in Christ #

• Voluntas sensualitatis (sensual/emotional will): The natural emotional response of the body and senses; in Christ’s case, the natural human aversion to pain, suffering, and death
• Voluntas naturae (natural will): The will considered according to natural inclination, inclined toward goods naturally and away from evils naturally
• Voluntas rationis (rational will): The will operating through reason, capable of choosing things for the sake of an end; in Christ, the ordering of all things toward the divine will

The Problem of Apparent Contrariety #

The objections present an apparent contradiction: Christ seemed to will one thing according to his human nature (avoiding the passion) while willing the opposite according to his divine will (undergoing the passion for salvation). Scripture appears to support this: “Not as I will, but as you will” (Matthew 26:39), and “The spirit is willing but the flesh is weak” (Matthew 26:41).

Aquinas’s Resolution: Distinction Without True Contrariety #

True contrariety of wills requires:

1. Opposition in the same thing and according to the same aspect
2. Both wills must be about the same thing (not different things)
3. One will must actually impede or retard the other

None of these conditions obtain in Christ because:

• His natural will and sensuality willed something other than the divine will, but this proceeded from the divine will (God willed that human nature retain its natural motions)
• The natural will and sensuality did not impede the rational will or divine will
• Conversely, the divine and rational wills did not retard the natural will and sensuality—indeed, it pleased Christ’s divine will that these natural appetites operate according to their nature

The Purpose of Natural Resistance in Christ #

Christ maintained natural aversion to suffering (emotional and sensual resistance) in order to:

• Attest to his humanity: If Christ felt nothing about dying on the cross, we would question whether he truly had human nature
• Demonstrate genuine human experience: After the resurrection, he ate with disciples not from necessity but to show his humanity

Key Arguments #

Against Contrariety of Wills #

From the principle of unity and non-contradiction:

• If two wills are about different things (one about sensible pain absolutely considered, another about the end/salvation), there is diversity but not true contrariety
• Example: A king wills that a thief be executed for the public good; a relative wills that he not be executed for private love. There is no contrariety unless the private will positively impedes the public good

From the nature of rational will:

• The rational will in Christ always judged it simply better that through the passion, the divine will be fulfilled
• The weakness that produces agony in us (not knowing which is better) was absent in Christ
• His reason always clearly perceived the greater good

From the lack of impediment:

• Neither the natural will nor sensuality in Christ repudiated the reason by which the divine and rational wills chose the passion
• Neither the divine nor rational will was impeded or retarded by the natural will or sensuality

The Nature of Agony (Agonia) in Christ #

• Not a rational contention: Unlike our agony, which comes from weakness of reason not knowing what is better, Christ’s agony was not a struggle in the rational part of the soul
• Sensory struggle: Christ experienced agony in the sensitive part—fear of an imminent unfortunate thing (suffering and death), as Damascene notes
• Analogy to concerto: The word concerto (from music) refers to a contest or struggle between different instruments (concerto grosso). This would represent a true contention of wills, which did not occur in Christ

Important Definitions #

Voluntas sensualitatis (Sensual Will/Will of Emotions) #

The emotional and sensory appetite’s natural inclination; in humans and in Christ, naturally refuses pain, injury to the body, and things contrary to nature like death. This operates independently of rational judgment.

Voluntas naturae (Natural Will) #

The will insofar as it is a natural faculty inclined toward natural goods and away from natural evils. This can will things “absolutely considered” (in themselves) as opposed to “in order to an end.”

Voluntas rationis (Rational Will / Will by Way of Reason) #

The will operating through reason, capable of ordering means to ends. This can choose things contrary to natural inclination for the sake of an end. In Christ, this always conformed to the divine will.

Contrariety (Contrarietum) #

True contrariety requires opposition in the same thing, according to the same aspect, with actual impediment of one will by another. Mere diversity of wills (willing different things) is not contrariety.

Conformity (Conformitas) #

The agreement of the human rational will with the divine will. In Christ, this was perfect because reason considered all things rightly in their order to the divine will and human salvation.

Examples & Illustrations #

The King and the Relative #

A king wills that a thief be hanged for the public good. A relative loves the thief and wills that he not be hanged for the sake of private affection. These wills are diverse but not contrary unless the relative’s will actually impedes or opposes the public good. If the relative merely grieves but allows the execution, there is no true contrariety.

The Grandfather and the Green Apple #

Berquist’s personal anecdote: He ate a green apple at a courtyard, and his grandchildren took bites from it in turn. He willed (by reason) that they feel free to eat the apple; they willed (by sensuality) to taste the apple. Different wills about different aspects, yet no contrariety—the sensual desire did not impede his rational choice, nor his choice retard their natural appetite.

Burning vs. Choosing Burning #

In natural inclination, humans refuse burning (fire and pain). Yet by reason and for the sake of an end, one may choose burning—for example, entering a burning building to save someone (the end of rescue or heroism). The will per modum rationis can choose what the sensuality per modum sensus refuses.

Fire with Two Operations #

Fire has two diverse operations: to illuminate and to heat. Yet it is one fire performing both. Similarly, Christ (one person) has two diverse natural operations (divine and human) without confusion.

Questions Addressed #

Did Christ have contrary wills? #

No. Although Christ’s natural will and sensuality willed something different than his divine will (avoiding suffering), and although his rational will conformed perfectly to the divine will, there was no contrariety because:

1. The wills were not about the same thing in the same respect
2. Neither impeded the other
3. All operated harmoniously according to their proper nature

How could Christ’s human nature truly will to avoid suffering if he truly is God? #

The divine will willed it so. God willed that Christ’s human nature retain its natural motions and emotions. This is how Christ’s humanity remains truly human—not a puppet or mere appearance, but a nature operating according to its form. The absence of emotional resistance to suffering would have made Christ’s humanity defective or false.

What is the difference between Christ’s experience and ours? #

In us, the weakness of reason causes agony—we don’t know which is truly better. In Christ, reason always clearly judged that the passion for salvation was simply better, even though sensuality feared it. His agony was sensory fear without rational confusion.

Theological Significance #

Preservation of True Humanity #

Maintaining that Christ’s natural will and emotions operated according to their nature ensures he was truly human, not merely apparently so. A Christ without fear or aversion to death would be less human, not more.

Perfect Conformity of the Rational Will #

While natural appetite and emotion in Christ experienced natural resistance, his rational will was always in perfect conformity with the divine will. This is how perfect obedience is achieved—not by suppressing human nature, but by allowing reason to order all things rightly toward God.

The Model of Human Virtue #

Christ demonstrates the virtue of courage: the sensuality fears (as it should), but reason chooses the good despite that fear. This is true virtue, not Stoic apathy or the absence of feeling.

Notable Quotes #

“Not as I will, but as you will” (Matthew 26:39) — Christ’s prayer showing the distinction between natural will and the rational will’s conformity to divine will

“The spirit is willing, but the flesh is weak” (Matthew 26:41) — Showing the diversity of wills without contrariety

“For it was pleasing to Christ, according to the will, divinely, and according to the will of reason, right, that the natural will in him, and the will of sensuality, would be moved according to the order of their nature” — Aquinas, explaining why natural resistance is present in Christ

“Neither the divine will nor the will of reason in Christ were impeded or retarded through the natural will, or through the appetite of sensuality” — The key resolution showing no true contrariety