1 Objection 1: It would seem that it is fitting also that the Father should be sent. For being sent means that the divine person is given. But the Father gives Himself since He can only be possessed by His giving Himself. Therefore it can be said that the Father sends Himself.
1 Ad quartum sic proceditur. Videtur quod etiam patri conveniat mitti. Mitti enim divinam personam est ipsam dari. Sed pater dat seipsum, cum haberi non possit, nisi se ipso donante. Ergo potest dici quod pater mittat seipsum.
2 Objection 2: Further, the divine person is sent according to the indwelling of grace. But by grace the whole Trinity dwells in us according to Jn. 14, 23: We will come to him and make Our abode with him. Therefore each one of the divine persons is sent.
2 Praeterea, persona divina mittitur secundum inhabitationem gratiae. Sed per gratiam tota Trinitas inhabitat in nobis, secundum illud Ioan. XIV, ad eum veniemus, et mansionem apud eum faciemus. Ergo quaelibet divinarum personarum mittitur.
3 Objection 3: Further, whatever belongs to one person, belongs to them all, except the notions and persons. But mission does not signify any person; nor even a notion, since there are only five notions, as stated above Question 32, Article 3). Therefore every divine person can be sent.
3 Praeterea, quidquid convenit alicui personae, convenit omnibus, praeter notiones et personas. Sed missio non significat aliquam personam, neque etiam notionem, cum sint tantum quinque notiones, ut supra dictum est. Ergo cuilibet personae divinae convenit mitti.
4 On the contrary, Augustine says De Trin. ii, 3), The Father alone is never described as being sent.
4 Sed contra est quod Augustinus dicit, in II libro de Trin., quod solus pater nunquam legitur missus.
5 I answer that, The very idea of mission means procession from another, and in God it means procession according to origin, as above expounded. Hence, as the Father is not from another, in no way is it fitting for Him to be sent; but this can only belong to the Son and to the Holy Ghost, to Whom it belongs to be from another.
5 Respondeo dicendum quod missio in sui ratione importat processionem ab alio; et in divinis, secundum originem, ut supra dictum est. Unde, cum pater non sit ab alio, nullo modo convenit sibi mitti; sed solum filio et spiritui sancto, quibus convenit esse ab alio.
6 Reply to Objection 1: In the sense of giving as a free bestowal of something, the Father gives Himself, as freely bestowing Himself to be enjoyed by the creature. But as implying the authority of the giver as regards what is given, to be given only applies in God to the Person Who is from another; and the same as regards being sent.
6 Ad primum ergo dicendum quod si dare importet liberalem communicationem alicuius, sic pater dat seipsum, inquantum se liberaliter communicat creaturae ad fruendum. Si vero importet auctoritatem dantis respectu eius quod datur, sic non convenit dari in divinis nisi personae quae est ab alio; sicut nec mitti.
7 Reply to Objection 2: Although the effect of grace is also from the Father, Who dwells in us by grace, just as the Son and the Holy Ghost, still He is not described as being sent, for He is not from another. Thus Augustine says De Trin. iv, 20) that The Father, when known by anyone in time, is not said to be sent; for there is no one whence He is, or from whom He proceeds.
7 Ad secundum dicendum quod, licet effectus gratiae sit etiam a patre, qui inhabitat per gratiam, sicut et filius et spiritus sanctus; quia tamen non est ab alio, non dicitur mitti. Et hoc est quod dicit Augustinus, IV de Trin., quod pater, cum in tempore a quoquam cognoscitur, non dicitur missus, non enim habet de quo sit, aut ex quo procedat.
8 Reply to Objection 3: Mission, meaning procession from the sender, includes the signification of a notion, not of a special notion, but in general; thus to be from another is common to two of the notions.
8 Ad tertium dicendum quod missio, inquantum importat processionem a mittente, includit in sui significatione notionem, non quidem in speciali, sed in generali, prout esse ab alio est commune duabus notionibus.