loves
Himself and every creature by the Holy Ghost, inasmuch as the Holy
Ghost proceeds as the love of the primal goodness whereby the Father
loves Himself and every creature. Thus it is evident that relation to
the creature is implied both in the Word and in the proceeding Love,
as it were in a secondary way, inasmuch as the divine truth and
goodness are a principle of understanding and loving all creatures.
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QUESTION 38

OF THE NAME OF THE HOLY GHOST, AS GIFT
(In Two Articles)

There now follows the consideration of the Gift; concerning which
there are two points of inquiry:

(1) Whether "Gift" can be a personal name?

(2) Whether it is the proper name of the Holy Ghost?
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FIRST ARTICLE [I, Q. 38, Art. 1]

Whether "Gift" Is a Personal Name?

Objection 1: It would seem that "Gift" is not a personal name. For
every personal name imports a distinction in God. But the name of
"Gift" does not import a distinction in God; for Augustine says (De
Trin. xv, 19): that "the Holy Ghost is so given as God's Gift, that He
also gives Himself as God." Therefore "Gift" is not a personal name.

Obj. 2: Further, no personal name belongs to the divine essence. But
the divine essence is the Gift which the Father gives to the Son, as
Hilary says (De Trin. ix). Therefore "Gift" is not a personal name.

Obj. 3: Further, according to Damascene (De Fide Orth. iv, 19) there
is no subjection nor service in the divine persons. But gift implies
a subjection both as regards him to whom it is given, and as regards
him by whom it is given. Therefore "Gift" is not a personal name.

Obj. 4: Further, "Gift" imports relation to the creature, and it thus
seems to be said of God in time. But personal names are said of God
from eternity; as "Father," and "Son." Therefore "Gift" is not a
personal name.

_On the contrary,_ Augustine says (De Trin. xv, 19): "As the body of
flesh is nothing but flesh; so the gift of the Holy Ghost is nothing
but the Holy Ghost." But the Holy Ghost is a personal name; so also
therefore is "Gift."

_I answer that,_ The word "gift" imports an aptitude for being given.
And what is given has an aptitude or relation both to the giver and to
that to which it is given. For it would not be given by anyone, unless
it was his to give; and it is given to someone to be his. Now a divine
person is said to belong to another, either by origin, as the Son
belongs to the Father; o