the power of the will, in Christ there is but one
human will, essentially so called and not by participation; but if we
are speaking of the will as an act, we thus distinguish in Christ a
will as nature, which is called _thelesis_, and a will as reason,
which is called _boulesis_.

Reply Obj. 1: These two wills do not diversify the power but only the
act, as we have said.

Reply Obj. 2: The intellect and the reason are not distinct powers,
as was said in the First Part (Q. 79, A. 8).

Reply Obj. 3: The "will of piety" would not seem to be distinct from
the will considered as nature, inasmuch as it shrinks from another's
evil, absolutely considered.
_______________________

FOURTH ARTICLE [III, Q. 18, Art. 4]

Whether There Was Free-will in Christ?

Objection 1: It would seem that in Christ there was no free-will. For
Damascene says (De Fide Orth. iii, 14) that _gnome_, i.e. opinion,
thinking or cogitation, and _proairesis_, i.e. choice, "cannot
possibly be attributed to our Lord, if we wish to speak with
propriety." But in the things of faith especially we must speak with
propriety. Therefore there was no choice in Christ and consequently
no free-will, of which choice is the act.

Obj. 2: Further, the Philosopher says (Ethic. iii, 2) that choice is
"a desire of something after taking counsel." Now counsel does not
appear to be in Christ, because we do not take counsel concerning
such things as we are certain of. But Christ was certain of
everything. Hence there was no counsel and consequently no free-will
in Christ.

Obj. 3: Further, free-will is indifferent. But Christ's will was
determined to good, since He could not sin; as stated above (Q. 15,
AA. 1, 2). Hence there was no free-will in Christ.

_On the contrary,_ It is written (Isa. 7:15): "He shall eat butter
and honey, that He may know to refuse the evil and to choose the
good," which is an act of the free-will. Therefore there was
free-will in Christ.

_I answer that,_ As was said above (A. 3), there was a twofold act of
the will in Christ; one whereby He was drawn to anything willed in
itself, which implies the nature of an end; the other whereby His
will was drawn to anything willed on account of its being ordained to
another--which pertains to the nature of means. Now, as the
Philosopher says (Ethic. iii, 2) choice differs from will in this,
that will of itself regards the end, while choice regards the means.
And thus simple will is the same as