Reply Obj. 2: That a divine person may newly exist in anyone, or be possessed by anyone in time, does not come from change of the divine person, but from change in the creature; as God Himself is called Lord temporally by change of the creature.
Reply Obj. 3: Mission signifies not only procession from the principle, but also determines the temporal term of the procession. Hence mission is only temporal. Or we may say that it includes the eternal procession, with the addition of a temporal effect. For the relation of a divine person to His principle must be eternal. Hence the procession may be called a twin procession, eternal and temporal, not that there is a double relation to the principle, but a double term, temporal and eternal. _______________________
THIRD ARTICLE [I, Q. 43, Art. 3]
Whether the Invisible Mission of the Divine Person Is Only According to the Gift of Sanctifying Grace?
Objection 1: It would seem that the invisible mission of the divine person is not only according to the gift of sanctifying grace. For the sending of a divine person means that He is given. Hence if the divine person is sent only according to the gift of sanctifying grace, the divine person Himself will not be given, but only His gifts; and this is the error of those who say that the Holy Ghost is not given, but that His gifts are given.
Obj. 2: Further, this preposition, "according to," denotes the habitude of some cause. But the divine person is the cause why the gift of sanctifying grace is possessed, and not conversely, according to Rom. 5:5, "the charity of God is poured forth in our hearts by the Holy Ghost, Who is given to us." Therefore it is improperly said that the divine person is sent according to the gift of sanctifying grace.
Obj. 3: Further, Augustine says (De Trin. iv, 20) that "the Son, when temporally perceived by the mind, is sent." But the Son is known not only by sanctifying grace, but also by gratuitous grace, as by faith and knowledge. Therefore the divine person is not sent only according to the gift of sanctifying grace.
Obj. 4: Further, Rabanus says that the Holy Ghost was given to the apostles for the working of miracles. This, however, is not a gift of sanctifying grace, but a gratuitous grace. Therefore the divine person is not given only according to the gift of sanctifying grace.
On the contrary, Augustine says (De Trin. iii, 4) that "the Holy Ghost proceeds temporally for the creature's sanctification." But mission is a temporal procession. Since then the creature's sanctification is by sanctifying grace, it follows that the mission of the divine person is only by sanctifying grace.
I answer that, The divine person is fittingly sent in the sense that He exists newly in any one; and He is given as possessed by anyone; and neither of these is otherwise than by sanctifying grace.