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The Holy Ghost Is Distinct From The Father And The Son
The pastor should also accurately explain to the faithful that the Holy Ghost is not only God, but that we must also confess that He is the Third Person of the Divine Nature, distinct from the Father and the Son, and produced by Their will.

To say nothing of other testimonies of Scripture, the form of Baptism, taught by our Redeemer,' shows most clearly that the Holy Ghost is the Third Person, self­existent in the Divine Nature and distinct from the other Persons. It is a doctrine taught also by the Apostle when he says: The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Ghost, be with you all. Amen.

This same truth is still more explicitly declared in these words added to this Article of the Creed by the Fathers of the First Council of Constantinople to refute the impious folly of Macedonius: And in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father, and the Son; who together with the Father and the Son, is adored and glorified; who spoke by the prophets.

"The Lord"
By confessing the Holy Ghost to be Lord they declare how far He excels the Angels, who are the noblest spirits created by God; for they are all, says the Apostle, ministering spirits, sent to minister for them who shall receive the inheritance of salvation.

"Life­Giver"
They also designate the Holy Ghost the giver of life because the soul lives more by its union with God than the body is nourished and sustained by its union with the soul. Since then, the Sacred Scriptures ascribe to the Holy Ghost this union of the soul with God, it is clear that He is most rightly called the giver of life.

"Who Proceedeth from the Father and the Son"
With regard to the words immediately succeeding: who proceedeth from the Father and the Son, the faithful are to be taught that the Holy Ghost proceeds by an eternal procession from the Father and the Son, as from one principle. This truth is proposed for our belief by the Creed of the Church, from which no Christian may depart, and is confirmed by the authority of the Sacred Scriptures and of Councils.

Christ the Lord, speaking of the Holy Ghost, says: He shall glorify me, because he shall receive of mine. We also find that the Holy Ghost is sometimes called in Scripture the Spirit of Christ, sometimes, the Spirit of the Father; that He is one time said to be sent by the Father, another time, by the Son, -- all of which clearly signifies that He proceeds alike from the Father and the Son. He, says St. Paul, who has not the Spirit of Christ belongs not to him. In his Epistle to the Galatians he also calls the Holy Ghost the Spirit of Christ: God hath sent the Spirit of his Son into your hearts, crying: Abba, Father. In the Gospel of St. Matthew, He is called the Spirit of the Father: It is not you that speak, but the Spirit of your Father that speaketh in you.

Our Lord said, at His Last Supper: When the Paraclete cometh whom I will send you, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me. On another occasion, that the Holy Ghost will be sent by the Father, He declares in these words: whom the Father will send in my name. Understanding these words to denote the procession of the Holy Ghost, we come to the inevitable conclusion that He proceeds from both Father and Son.

The above are the truths that should be taught with regard to the Person of the Holy Ghost.

Certain Divine Works are Appropriated to the Holy Ghost
It is also the duty of the pastor to teach that there are certain admirable effects, certain excellent gifts of the Holy Ghost, which are said to originate and emanate from Him, as from a perennial fountain of goodness. Although the intrinsic works of the most Holy Trinity are common to the Three Persons, yet many of them are attributed specially to the Holy Ghost, to signify that they arise from the boundless charity of God towards us. For as the Holy Ghost proceeds from the divine will, inflamed, as it were, with love, we can perceive that these effects which are referred particularly to the Holy Ghost, are the result of God's supreme love for us.

Hence it is that the Holy Ghost is called a gift; for by the word gift we understand that which is kindly and gratuitously bestowed, without expectation of any return. Whatever gifts and graces, therefore, have been conferred on us by God -- and what have we, says the Apostle, that we have not received from God? -- we should piously and gratefully acknowledge as bestowed by the grace and gift of the Holy Ghost.

Catechism of Trent 1566