THE "SUMMA THEOLOGICA"

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Q. 93. ART.3 THE " SUMMA THEOLOGICA " 286 ness to God, participates in some degree the nature of an image. So Dionysius says that effects are contingent images o/their causes; that is, as much as they happen (contingit) to be so, but not absolutely. Reply Obj. 2. Dionysius compares the solar ray to Divine goodness, as regards its causality ; not as regards its natural dignity which is involved in the idea of an image. Reply Obj. 3. The universe is more perfect in goodness than the intellectual creature as regards extension and diffusion; but intensively and collectively the likeness to the Divine goodness is found rather in the intellectual creature, which has a capacity for the highest good. Or else we may say that a part is not rightly divided against the whole, but only against another part. Wherefore, when we say that the intellectual nature alone is to the image of God, we do not mean that the universe in any part is not to God's image, but that the other parts are excluded. Reply Obj. 4. Bo_thius here uses the word image to express the likeness which the product of an art bears to the artistic species in the mind of the artist. Thus every creature is an image of the exemplar type thereof in the Divine mind. We are not, however, using the word image in this sense; but as it implies a likeness in nature, that is, inasmuch as all things, as being, are like to the First Being; as living, like to the First Life; and as intelligent, like to the Supreme Wisdom. THIRD ARTICLE. WHETHER THE ANGELS ARE MORE TO THE IMAGE OF GOD THAN MAN IS ? _Ve proceed thus to the Third Article :_ Objection I. It would seem that the angels are not more to the image of God than man is. For Augustine says in a sermon de Imagine xliii. (de verbis Apost.. xxvii.) that God granted to no other creature besides man to be to His image. Therefore it is not true to say that the angels are more than man to the image of God.
287 PRODUCTION OF MAN Q. 93.'ARt.3 Obi. 2. Further, according to Augustine (QQ. LXXXIII. ; qu. 5x), man is so much to God's image that God did not make any creature to be between Him and man: and there- ]ore nothing is more akin to Him. But a creature is called God's image so far as tt is akin to God. Therefore the angels are not more to the Image of God than man. Obj. 3. Further, a creature Is said to be to God's image so far as it is of an intellectual nature. But the intellectual nature does not admit of intensity or remissness; for it is not an accidental thing, since it is a substance. Therefore the angels are not more to the image of God than man. On the contrary, Gregory says (Horn. in Evang. xxxiv.) : The angel is called a " seal of resemblance " (Ezech. xxviii. I2) because in him the resemblance of the Divine image is wrought with greater expression. I answer that, We may speak of God's image in two ways. First, we may consider in it that in which the image chiefly consists, that is, the intellectual nature. Thus the image of GOd is more perfect in the angels than in man, because their intellectual nature is more perfect, as is clear from what has been said (Q. LVIII., A. 3; Q. LXXIX., A. 8). Secondly, we may consider the image of God in man as regards its accidental qualities, so far as to observe in man a certain imitation of God, consisting In the fact that man proceeds from man, as God from God ; and also in the fact that the whole human soul is in the whole body, and again, in every part, as God Is in regard to the whole world. In these and the like things the image of God is more perfect in man than it is in the angels. But these do not of themselves belong to the nature of the Divine image in man, unless we presuppose the first likeness, which is in the intellectual nature; otherwise even brute animals would be to God's image. Therefore, as In their intellectual nature, the angels are more to the image of God than man is, we must grant that, absolutely speaking, the angels are more to the image of God than man is, but that in some respects man is more like to God. Ret_ly Obj. I. Augustine excludes the inferior creatures
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CONTENTS TREATISE ON MAN QUESTION P
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