THE "SUMMA THEOLOGICA"

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QUESTION XCIII. THE END OR TERM OF THE PRODUCTION OF MAN. (In Nine Articles.) WE now treat of the end or term of man's production, inasmuch as he is said to be made to the image and likeness of God. There are under this head nine points of inquiry : (x) Whether the image of God is in man ? (2) Whether the image of God is in irrational creatures ? (3) Whether the image of God is in the angels more than in man ? (4) Whether the image of God is in every man? (5) Whether the image of God is in man by comparison with the Essence, or with all the Divine Persons, or with one of them? (6) Whether the image of God is in man, as to his mind only? (7) Whether the image of God is in man's power or in his habits and acts ? (8) Whether the image of God is in man by comparison with every object ? (9) Of the difference between image and likeness. FIRST ARTICLE. WHETHER THE IMAGE OF GOD IS IN MAN ? We proceed thus to the First Article :-- Objectio_ I. It would seem that the image of God is not in man. For it is written (Isa. xl. i8) : To whom have you likened God? or tvhat image will you make for Him? Ob i. 2. Further, to be the image of God is the property of the First-Begotten, of Whom the Apostle says (Col. i. I5): Who is the image of the invisible God, the First- Born of every creature. Therefore the image of God is not to be found in man. Obj. 3. Further, Hilary says (De Synod.') that an * Super i. can. Synod. AnenT. 282
283 PRODUCTION OF MAN 0.93. ART., image is of the same species as that which it represents; and he also says that an image is the undivided and united likeness of one thing adequately representing another. But there is no species common to both God and man ; nor can there be a comparison of equality between God and man. Therefore there can be no image of God in man. On the contrary, It is written (Gen. i. 26) : Let Us make man to Our o_on image and likeness. I ans_aer that, As Augustine says (QQ. LXXXIlI. ; qu. 74): Where an image exists, there forth_vith is likeness; but where there is likeness, there is not necessarily an image. Hence it is clear that likeness is essential to an image; and that an image adds something to likeness-namely, that it is copied from something else. For an image is so called because it is produced as an imitation of something else; wherefore, for instance, an egg, however much like and equal to another egg, is not called an image of the other egg, because it is not copied from it. But equality does not belong to the essence of an image ; for, as Augustine says (ibid.): Where there is an image there _s not necessarily equality, as we see in a person's image reflected in a glass. Yet this is of the essence of a perfect image; for in a perfect image nothing is wanting that is to be found in that of which it is a copy. Now it is manifest that in man there is some likeness to God, copied from God as from an exemplar; yet this likeness is not one of equality, for such an exemplar infinitely excels its copy. Therefore there is in man a likeness to GOd; not, indeed, a perfect likeness, but imperfect. And Scripture implies the same when it says that man was made to God's likeness ; for the preposition to signifies a certain approach, as of something at a distance. Reply Obi. I. The Prophet speaks of bodily images made by man. Therefore he says pointedly: What image _vill you make for Him? But God made a spiritual image to Himself in man. Reply Obj. 2. The First-Born of creatures is the perfect Image of God, reflecting perfectly that of which He is the
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THE "SUMMA THEOLOGICA"
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THE "SUMMA THEOLOGICA" OF ST. THOMA
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1749 .T5 1920 v.4 LETTER FROM THE C
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CONTENTS TREATISE ON MAN QUESTION P
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TREATISE ON MAN x. 4 J
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QUESTION LXXXVII. HOW THE INTELLECT
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