oral generation of the Son,
not from the Father, but from His mother; or it may be taken to mean
that He could be sent because eternally begotten.

Reply Obj. 2: That a divine person may newly exist in anyone, or be
possessed by anyone in time, does not come from change of the divine
person, but from change in the creature; as God Himself is called
Lord temporally by change of the creature.

Reply Obj. 3: Mission signifies not only procession from the
principle, but also determines the temporal term of the procession.
Hence mission is only temporal. Or we may say that it includes the
eternal procession, with the addition of a temporal effect. For the
relation of a divine person to His principle must be eternal. Hence
the procession may be called a twin procession, eternal and temporal,
not that there is a double relation to the principle, but a double
term, temporal and eternal.
_______________________

THIRD ARTICLE [I, Q. 43, Art. 3]

Whether the Invisible Mission of the Divine Person Is Only According
to the Gift of Sanctifying Grace?

Objection 1: It would seem that the invisible mission of the divine
person is not only according to the gift of sanctifying grace. For the
sending of a divine person means that He is given. Hence if the divine
person is sent only according to the gift of sanctifying grace, the
divine person Himself will not be given, but only His gifts; and this
is the error of those who say that the Holy Ghost is not given, but
that His gifts are given.

Obj. 2: Further, this preposition, "according to," denotes the
habitude of some cause. But the divine person is the cause why the
gift of sanctifying grace is possessed, and not conversely, according
to Rom. 5:5, "the charity of God is poured forth in our hearts by the
Holy Ghost, Who is given to us." Therefore it is improperly said that
the divine person is sent according to the gift of sanctifying grace.

Obj. 3: Further, Augustine says (De Trin. iv, 20) that "the Son, when
temporally perceived by the mind, is sent." But the Son is known not
only by sanctifying grace, but also by gratuitous grace, as by faith
and knowledge. Therefore the divine person is not sent only according
to the gift of sanctifying grace.

Obj. 4: Further, Rabanus says that the Holy Ghost was given to the
apostles for the working of miracles. This, however, is not a gift of
sanctifying grace, but a gratuitous grace. Therefore the divine
person is not given only acco