the "will as nature"; but choice
is the same as the "will as reason," and is the proper act of
free-will, as was said in the First Part (Q. 83, A. 3). Hence, since
"will as reason" is placed in Christ, we must also place choice, and
consequently free-will, whose act is choice, as was said in the First
Part (Q. 83, A. 3; I-II, Q. 13, A. 1).

Reply Obj. 1: Damascene excludes choice from Christ, in so far as he
considers that doubt is implied in the word choice. Nevertheless
doubt is not necessary to choice, since it belongs even to God
Himself to choose, according to Eph. 1:4: "He chose us in Him before
the foundation of the world," although in God there is no doubt. Yet
doubt is accidental to choice when it is in an ignorant nature. We
may also say the same of whatever else is mentioned in the passage
quoted.

Reply Obj. 2: Choice presupposes counsel; yet it follows counsel only
as determined by judgment. For what we judge to be done, we choose,
after the inquiry of counsel, as is stated (Ethic. iii, 2, 3). Hence
if anything is judged necessary to be done, without any preceding
doubt or inquiry, this suffices for choice. Therefore it is plain
that doubt or inquiry belong to choice not essentially, but only when
it is in an ignorant nature.

Reply Obj. 3: The will of Christ, though determined to good, is not
determined to this or that good. Hence it pertains to Christ, even as
to the blessed, to choose with a free-will confirmed in good.
_______________________

FIFTH ARTICLE [III, Q. 18, Art. 5]

Whether the Human Will of Christ Was Altogether Conformed to the
Divine Will in the Thing Willed?

Objection 1: It would seem that the human will in Christ did not will
anything except what God willed. For it is written (Ps. 39:9) in the
person of Christ: "That I should do Thy will: O my God, I have
desired it." Now he who desires to do another's will, wills what the
other wills. Hence it seems that Christ's human will willed nothing
but what was willed by His Divine will.

Obj. 2: Further, Christ's soul had most perfect charity, which,
indeed, surpasses the comprehension of all our knowledge, according
to Eph. 3:19, "the charity of Christ, which surpasseth all
knowledge." Now charity makes men will what God wills; hence the
Philosopher says (Ethic. ix, 4) that one mark of friendship is "to
will and choose the same." Therefore the human will in Christ willed
nothing else than was willed by His Divine will.

Obj. 3: