tes is called "appropriation."

The divine person can be manifested in a twofold manner by the
essential attributes; in one way by similitude, and thus the things
which belong to the intellect are appropriated to the Son, Who
proceeds by way of intellect, as Word. In another way by
dissimilitude; as power is appropriated to the Father, as Augustine
says, because fathers by reason of old age are sometimes feeble;
lest anything of the kind be imagined of God.

Reply Obj. 1: The essential attributes are not appropriated to the
persons as if they exclusively belonged to them; but in order to make
the persons manifest by way of similitude, or dissimilitude, as above
explained. So, no error in faith can arise, but rather manifestation
of the truth.

Reply Obj. 2: If the essential attributes were appropriated to the
persons as exclusively belonging to each of them, then it would
follow that one person would be as a form as regards another; which
Augustine altogether repudiates (De Trin. vi, 2), showing that the
Father is wise, not by Wisdom begotten by Him, as though only the Son
were Wisdom; so that the Father and the Son together only can be
called wise, but not the Father without the Son. But the Son is
called the Wisdom of the Father, because He is Wisdom from the Father
Who is Wisdom. For each of them is of Himself Wisdom; and both
together are one Wisdom. Whence the Father is not wise by the wisdom
begotten by Him, but by the wisdom which is His own essence.

Reply Obj. 3: Although the essential attribute is in its proper
concept prior to person, according to our way of understanding;
nevertheless, so far as it is appropriated, there is nothing to
prevent the personal property from being prior to that which is
appropriated. Thus color is posterior to body considered as body,
but is naturally prior to "white body," considered as white.
_______________________

EIGHTH ARTICLE [I, Q. 39, Art. 8]

Whether the Essential Attributes Are Appropriated to the Persons in
a Fitting Manner by the Holy Doctors?

Objection 1: It would seem that the essential attributes are
appropriated to the persons unfittingly by the holy doctors. For
Hilary says (De Trin. ii): "Eternity is in the Father, the species in
the Image; and use is in the Gift." In which words he designates
three names proper to the persons: the name of the "Father," the name
"Image" proper to the Son (Q. 35, A. 2), and the name "Bounty" or
"Gift," which is proper