ther;
in the second sense man is called the image of God; and therefore in
order to express the imperfect character of the divine image in man,
man is not simply called the image, but "to the image," whereby is
expressed a certain movement of tendency to perfection. But it cannot
be said that the Son of God is "to the image," because He is the
perfect Image of the Father.
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QUESTION 36

OF THE PERSON OF THE HOLY GHOST
(In Four Articles)

We proceed to treat of what belongs to the person of the Holy Ghost,
Who is called not only the Holy Ghost, but also the Love and Gift of
God. Concerning the name "Holy Ghost" there are four points of
inquiry:

(1) Whether this name, "Holy Ghost," is the proper name of one divine
Person?

(2) Whether that divine person Who is called the Holy Ghost, proceeds
from the Father and the Son?

(3) Whether He proceeds from the Father through the Son?

(4) Whether the Father and the Son are one principle of the Holy
Ghost?
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FIRST ARTICLE [I, Q. 36, Art. 1]

Whether This Name "Holy Ghost" Is the Proper Name of One Divine Person?

Objection 1: It would seem that this name, "Holy Ghost," is not the
proper name of one divine person. For no name which is common to the
three persons is the proper name of any one person. But this name of
'Holy Ghost' [*It should be borne in mind that the word "ghost" is the
old English equivalent for the Latin "spiritus,"] whether in the sense
of "breath" or "blast," or in the sense of "spirit," as an immaterial
substance. Thus, we read in the former sense (Hampole, Psalter x, 7),
"The Gost of Storms" [spiritus procellarum], and in the latter
"Trubled gost is sacrifice of God" (Prose Psalter, A.D. 1325), and
"Oure wrestlynge is . . . against the spiritual wicked gostes of the
ayre" (More, "Comfort against Tribulation"); and in our modern
expression of "giving up the ghost." As applied to God, and not
specially to the third Holy Person, we have an example from Maunder,
"Jhesu Criste was the worde and the goste of Good." (See Oxford
Dictionary).) is common to the three persons; for Hilary (De Trin.
viii) shows that the "Spirit of God" sometimes means the Father, as in
the words of Isa. 61:1: "The Spirit of the Lord is upon me;" and
sometimes the Son, as when the Son says: "In the Spirit of God I cast
out devils" (Matt. 12:28), showing that He cast out devils by His own
natural power; and that sometimes it me