Part I (Prima Pars) Part 59 (2/2)

Therefore, so far as gift in this way signifies the possession of the giver, it is personally distinguished from the giver, and is a personal name.

Reply Obj. 2: The divine essence is the Father's gift in the first sense, as being the Father's by way of ident.i.ty.

Reply Obj. 3: Gift as a personal name in G.o.d does not imply subjection, but only origin, as regards the giver; but as regards the one to whom it is given, it implies a free use, or enjoyment, as above explained.

Reply Obj. 4: Gift is not so called from being actually given, but from its apt.i.tude to be given. Hence the divine person is called Gift from eternity, although He is given in time. Nor does it follow that it is an essential name because it imports relation to the creature; but that it includes something essential in its meaning; as the essence is included in the idea of person, as stated above (Q. 34, A.

3).

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SECOND ARTICLE [I, Q. 38, Art. 2]

Whether ”Gift” Is the Proper Name of the Holy Ghost?

Objection 1: It would seem that Gift is not the proper name of the Holy Ghost. For the name Gift comes from being given. But, as Isaiah says (9:16): ”A Son is given to us.” Therefore to be Gift belongs to the Son, as well as to the Holy Ghost.

Obj. 2: Further, every proper name of a person signifies a property.

But this word Gift does not signify a property of the Holy Ghost.

Therefore Gift is not a proper name of the Holy Ghost.

Obj. 3: Further, the Holy Ghost can be called the spirit of a man, whereas He cannot be called the gift of any man, but ”G.o.d's Gift”

only. Therefore Gift is not the proper name of the Holy Ghost.

_On the contrary,_ Augustine says (De Trin. iv, 20): ”As 'to be born'

is, for the Son, to be from the Father, so, for the Holy Ghost, 'to be the Gift of G.o.d' is to proceed from Father and Son.” But the Holy Ghost receives His proper name from the fact that He proceeds from Father and Son. Therefore Gift is the proper name of the Holy Ghost.

_I answer that,_ Gift, taken personally in G.o.d, is the proper name of the Holy Ghost.

In proof of this we must know that a gift is properly an unreturnable giving, as Aristotle says (Topic. iv, 4)--i.e. a thing which is not given with the intention of a return--and it thus contains the idea of a gratuitous donation. Now, the reason of donation being gratuitous is love; since therefore do we give something to anyone gratuitously forasmuch as we wish him well. So what we first give him is the love whereby we wish him well. Hence it is manifest that love has the nature of a first gift, through which all free gifts are given. So since the Holy Ghost proceeds as love, as stated above (Q.

27, A. 4; Q. 37, A. 1), He proceeds as the first gift. Hence Augustine says (De Trin. xv, 24): ”By the gift, which is the Holy Ghost, many particular gifts are portioned out to the members of Christ.”

Reply Obj. 1: As the Son is properly called the Image because He proceeds by way of a word, whose nature it is to be the similitude of its principle, although the Holy Ghost also is like to the Father; so also, because the Holy Ghost proceeds from the Father as love, He is properly called Gift, although the Son, too, is given. For that the Son is given is from the Father's love, according to the words, ”G.o.d so loved the world, as to give His only begotten Son” (John 3:16).

Reply Obj. 2: The name Gift involves the idea of belonging to the Giver through its origin; and thus it imports the property of the origin of the Holy Ghost--that is, His procession.

Reply Obj. 3: Before a gift is given, it belongs only to the giver; but when it is given, it is his to whom it is given. Therefore, because ”Gift” does not import the actual giving, it cannot be called a gift of man, but the Gift of G.o.d giving. When, however, it has been given, then it is the spirit of man, or a gift bestowed on man.

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QUESTION 39

OF THE PERSONS IN RELATION TO THE ESSENCE (In Eight Articles)

Those things considered which belong to the divine persons absolutely, we next treat of what concerns the person in reference to the essence, to the properties, and to the notional acts; and of the comparison of these with each other.

As regards the first of these, there are eight points of inquiry:

(1) Whether the essence in G.o.d is the same as the person?

(2) Whether we should say that the three persons are of one essence?

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