r as possessed by another. But we are said to
possess what we can freely use or enjoy as we please: and in this way
a divine person cannot be possessed, except by a rational creature
united to God. Other creatures can be moved by a divine person, not,
however, in such a way as to be able to enjoy the divine person, and
to use the effect thereof. The rational creature does sometimes attain
thereto; as when it is made partaker of the divine Word and of the
Love proceeding, so as freely to know God truly and to love God
rightly. Hence the rational creature alone can possess the divine
person. Nevertheless in order that it may possess Him in this manner,
its own power avails nothing: hence this must be given it from above;
for that is said to be given to us which we have from another source.
Thus a divine person can "be given," and can be a "gift."

Reply Obj. 1: The name "Gift" imports a personal distinction, in so
far as gift imports something belonging to another through its
origin. Nevertheless, the Holy Ghost gives Himself, inasmuch as He is
His own, and can use or rather enjoy Himself; as also a free man
belongs to himself. And as Augustine says (In Joan. Tract. xxix):
"What is more yours than yourself?" Or we might say, and more
fittingly, that a gift must belong in a way to the giver. But the
phrase, "this is this one's," can be understood in several senses. In
one way it means identity, as Augustine says (In Joan. Tract. xxix);
and in that sense "gift" is the same as "the giver," but not the same
as the one to whom it is given. The Holy Ghost gives Himself in that
sense. In another sense, a thing is another's as a possession, or as
a slave; and in that sense gift is essentially distinct from the
giver; and the gift of God so taken is a created thing. In a third
sense "this is this one's" through its origin only; and in this sense
the Son is the Father's; and the Holy Ghost belongs to both.
Therefore, so far as gift in this way signifies the possession of the
giver, it is personally distinguished from the giver, and is a
personal name.

Reply Obj. 2: The divine essence is the Father's gift in the first
sense, as being the Father's by way of identity.

Reply Obj. 3: Gift as a personal name in God does not imply
subjection, but only origin, as regards the giver; but as regards the
one to whom it is given, it implies a free use, or enjoyment, as
above explained.

Reply Obj. 4: Gift is not so called from being actu