Whether Christ As Man Had the Use of Free-will in the First Instant
of His Conception?
Objection 1: It would seem that Christ as man had not the use of
free-will in the first instant of His conception. For a thing is,
before it acts or operates. Now the use of free-will is an operation.
Since, therefore, Christ's soul began to exist in the first instant
of His conception, as was made clear above (Q. 33, A. 2), it seems
impossible that He should have the use of free-will in the first
instant of His conception.
Obj. 2: Further, the use of free-will consists in choice. But choice
presupposes the deliberation of counsel: for the Philosopher says
(Ethic. iii) that choice is "the desire of what has been previously
the object of deliberation." Therefore it seems impossible that
Christ should have had the use of free-will in the first instant of
His conception.
Obj. 3: Further, the free-will is "a faculty of the will and reason,"
as stated in the First Part (Q. 83, A. 2, Obj. 2): consequently the
use of free-will is an act of the will and the reason or intellect.
But the act of the intellect presupposes an act of the senses; and
this cannot exist without proper disposition of the organs--a
condition which would seem impossible in the first instant of
Christ's conception. Therefore it seems that Christ could not have
the use of free-will at the first instant of His conception.
_On the contrary,_ Augustine says in his book on the Trinity
(Gregory: Regist. ix, Ep. 61): "As soon as the Word entered the womb,
while retaining the reality of His Nature, He was made flesh, and a
perfect man." But a perfect man has the use of free-will. Therefore
Christ had the use of free-will in the first instant of His
conception.
_I answer that,_ As stated above (A. 1), spiritual perfection was
becoming to the human nature which Christ took, which perfection He
attained not by making progress, but by receiving it from the very
first. Now ultimate perfection does not consist in power or habit,
but in operation; wherefore it is said (De Anima ii, text. 5) that
operation is a "second act." We must, therefore, say that in the
first instant of His conception Christ had that operation of the soul
which can be had in an instant. And such is the operation of the will
and intellect, in which the use of free-will consists. For the
operation of the intellect and will is sudden and instantaneous, much
more, indeed, than corporeal vision; inasmuch as to understand, to
will, and to feel, are not movements that may be described as "acts
of an imperfect being," which attains perfection successively, but
are "the acts of an already perfect being," as is said, _De Anima_
iii, text. 28. We must therefore say that Christ had the use of
free-will in the first instant of His conception.
Reply Obj. 1: Existence precedes action by nature, but not in time;
but at the same time the agent has perfect existence, and begins to
act unless it is hindered. Thus fire, as soon as it is generated,
begins to give heat and light. The action of heating, however, is not
terminated in an instant, but continues for a time; whereas the
action of giving light is perfected in an instant. And such an
operation is the use of free-will, as stated above.
Reply Obj. 2: As soon as counsel or deliberation is ended, there may
be choice. But those who need the deliberation of counsel, as soon as
this comes to an end are certain of what ought to be chosen: and
consequently they choose at once. From this it is clear that the
deliberation of counsel does not of necessity precede choice save for
the purpose of inquiring into what is uncertain. But Christ, in the
first instant of His conception, had the fulness of sanctifying
grace, and in like manner the fulness of known truth; according to
John 1:14: "Full of grace and truth." Wherefore, as being possessed
of certainty about all things, He could choose at once in an instant.
Reply Obj. 3: Christ's intellect, in regard to His infused
knowledge, could understand without turning to phantasms, as stated
above (Q. 11, A. 2). Consequently His intellect and will could
act without any action of the senses.
Nevertheless it was possible for Him, in the first instant of His
conception, to have an operation of the senses: especially as to the
sense of touch, which the infant can exercise in the womb even before
it has received the rational soul, as is said, _De Gener. Animal._
ii, 3, 4. Wherefore, since Christ had the rational soul in the first
instant of His conception, through His body being already fashioned
and endowed with sensible organs, much more was it possible for Him
to exercise the sense of touch in that same instant.
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