only to that which is generated
into likeness of the generator. Wherefore, as Augustine says
(Enchiridion xxxix), we do not say that a hair which is generated in
a man is his son; nor do we say that a man who is born is the son of
the seed; for neither is the hair like the man nor is the man born
like the seed, but like the man who begot him. And if the likeness be
perfect, the sonship is perfect, whether in God or in man. But if the
likeness be imperfect, the sonship is imperfect. Thus in man there is
a certain imperfect likeness to God, both as regards his being
created to God's image and as regards His being created unto the
likeness of grace. Therefore in both ways man can be called His son,
both because he is created to His image and because he is likened to
Him by grace. Now, it must be observed that what is said in its
perfect sense of a thing should not be said thereof in its imperfect
sense: thus, because Socrates is said to be naturally a man, in the
proper sense of "man," never is he called man in the sense in which
the portrait of a man is called a man, although, perhaps, he may
resemble another man. Now, Christ is the Son of God in the perfect
sense of sonship. Wherefore, although in His human nature He was
created and justified, He ought not to be called the Son of God,
either in respect of His being created or of His being justified, but
only in respect of His eternal generation, by reason of which He is
the Son of the Father alone. Therefore nowise should Christ be called
the Son of the Holy Ghost, nor even of the whole Trinity.

Reply Obj. 1: Christ was conceived of the Virgin Mary, who supplied
the matter of His conception unto likeness of species. For this
reason He is called her Son. But as man He was conceived of the Holy
Ghost as the active principle of His conception, but not unto
likeness of species, as a man is born of his father. Therefore Christ
is not called the Son of the Holy Ghost.

Reply Obj. 2: Men who are fashioned spiritually by the Holy Ghost
cannot be called sons of God in the perfect sense of sonship. And
therefore they are called sons of God in respect of imperfect
sonship, which is by reason of the likeness of grace, which flows
from the whole Trinity.

But with Christ it is different, as stated above.

The same reply avails for the Third Objection.
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FOURTH ARTICLE [III, Q. 32, Art. 4]

Whether the Blessed Virgin Cooperated Actively in the Conceptio