1 Objection 1: It would seem that Gift is not the proper name of the Holy Ghost. For the name Gift comes from being given. But, as Is. 9, 16 says: A Son is give to us. Therefore to be Gift belongs to the Son, as well as to the Holy Ghost.
1 Ad secundum sic proceditur. Videtur quod donum non sit proprium nomen spiritus sancti. Donum enim dicitur ex eo quod datur. Sed, sicut dicitur Isa. IX, filius datus est nobis. Ergo esse donum convenit filio, sicut spiritui sancto.
2 Objection 2: Further, every proper name of a person signifies a property. But this word Gift does not signify a property of the Holy Ghost. Therefore Gift is not a proper name of the Holy Ghost.
2 Praeterea, omne nomen proprium alicuius personae significat aliquam eius proprietatem. Sed hoc nomen donum non significat proprietatem aliquam spiritus sancti. Ergo donum non est proprium nomen spiritus sancti.
3 Objection 3: Further, the Holy Ghost can be called the spirit of a man, whereas He cannot be called the gift of any man, but God's Gift only. Therefore Gift is not the proper name of the Holy Ghost.
3 Praeterea, spiritus sanctus potest dici spiritus alicuius hominis, ut supra dictum est. Sed non potest dici donum alicuius hominis, sed solum donum Dei. Ergo donum non est proprium nomen spiritus sancti.
4 On the contrary, Augustine says De Trin. iv, 20): As to be born' is, for the Son, to be from the Father, so, for the Holy Ghost, to be the Gift of God' is to proceed from Father and Son. But the Holy Ghost receives His proper name from the fact that He proceeds from Father and Son. Therefore Gift is the proper name of the Holy Ghost.
4 Sed contra est quod Augustinus dicit, in IV de Trin., sicut natum esse est filio a patre esse, ita spiritui sancto donum Dei esse est a patre et filio procedere. Sed spiritus sanctus sortitur proprium nomen inquantum procedit a patre et filio. Ergo et donum est proprium nomen spiritus sancti.
5 I answer that, Gift, taken personally in God, is the proper name of the Holy Ghost. In proof of this we must know that a gift is properly an unreturnable giving, as Aristotle says Topic. iv, 4), that is, a thing which is not given with the intention of a return, and it thus contains the idea of a gratuitous donation. Now, the reason of donation being gratuitous is love; since therefore do we give something to anyone gratuitously forasmuch as we wish him well. So what we first give him is the love whereby we wish him well. Hence it is manifest that love has the nature of a first gift, through which all free gifts are given. So since the Holy Ghost proceeds as love, as stated above Question 27, Article 4; Question 37, Article 1), He proceeds as the first gift. Hence Augustine says De Trin. xv, 24): By the gift, which is the Holy Ghost, many particular gifts are portioned out to the members of Christ.
5 Respondeo dicendum quod donum, secundum quod personaliter sumitur in divinis, est proprium nomen spiritus sancti. Ad cuius evidentiam, sciendum est quod donum proprie est datio irreddibilis, secundum philosophum, idest quod non datur intentione retributionis, et sic importat gratuitam donationem. Ratio autem gratuitae donationis est amor, ideo enim damus gratis alicui aliquid, quia volumus ei bonum. Primum ergo quod damus ei, est amor quo volumus ei bonum. Unde manifestum est quod amor habet rationem primi doni, per quod omnia dona gratuita donantur. Unde, cum spiritus sanctus procedat ut amor, sicut iam dictum est, procedit in ratione doni primi. Unde dicit Augustinus, XV de Trin., quod per donum quod est spiritus sanctus, multa propria dona dividuntur membris Christi.
6 Reply to Objection 1: As the Son is properly called the Image because He proceeds by way of a word, whose nature it is to be the similitude of its principle, although the Holy Ghost also is like to the Father; so also, because the Holy Ghost proceeds from the Father as love, He is properly called Gift, although the Son, too, is given. For that the Son is given is from the Father's love, according to the words, God so loved the world, as to give His only begotten Son Jn. 3, 16).
6 Ad primum ergo dicendum quod, sicut filius, quia procedit per modum verbi, quod de ratione sua habet quod sit similitudo sui principii dicitur proprie imago, licet etiam spiritus sanctus sit similis patri; ita etiam spiritus sanctus, quia a patre procedit ut amor, dicitur proprie donum, licet etiam filius detur. Hoc enim ipsum quod filius datur, est ex patris amore, secundum illud Ioan. III, sic Deus dilexit mundum, ut filium suum unigenitum daret.
7 Reply to Objection 2: The name Gift involves the idea of belonging to the Giver through its origin; and thus it imports the property of the origin of the Holy Ghost, that is, His procession.
7 Ad secundum dicendum quod in nomine doni importatur quod sit dantis per originem. Et sic importatur proprietas originis spiritus sancti, quae est processio.
8 Reply to Objection 3: Before a gift is given, it belongs only to the giver; but when it is given, it is his to whom it is given. Therefore, because Gift does not import the actual giving, it cannot be called a gift of man, but the Gift of God giving. When, however, it has been given, then it is the spirit of man, or a gift bestowed on man.
8 Ad tertium dicendum quod donum, antequam detur, est tantum dantis, sed postquam datur, est eius cui datur. Quia igitur donum non importat dationem in actu, non potest dici quod sit donum hominis; sed donum Dei dantis. Cum autem iam datum est, tunc hominis est vel spiritus vel datum.