THE "SUMMA THEOLOGICA"

1_. 93. A2a'.9 THE " SUMMA THEOLOGICA " 3o2
obscured and disfigured, as in sinners ; or clear and beauti-
Jul, as in the just; as Augustine says (De Trin. xiv. 6).
Reply Obj. 4. By the vision of glory temporal things will
be seen in God Himself; and such a vision of things temporal
will belong to the image of God. This is what Augustine
means (ibid.), when he says that in that nature to which
the mind will blissfully adhere, whatever it sees it will see
as unchangeable; for in the Uncreated Word are the types
of all creatures.
NINTH ARTICLE.
WHETHER '_ LIKENESS _' IS PROPERLY DISTINGUISHED FROM
" IMAGE "
We proceed thus to the Ninth Article :_
Objection x. It would seem that likeness is not properly
distinguished from image. For genus is not properly dis.tinguished
from species. Now, likeness is to image as
genus to species : because, _here there is image, forthwith
there is likeness, but not conversely as Augustine says (QQ.
LXXXIII. ; qu. 74). Therefore likeness is not properly to
be distinguished from image.
Obj. 2. Further, the nature of the image consists not only
in the representation of the Divine Persons, but also in the
representation of the Divine Essence, to which representation
belong immortality and indivisibility. So it is not true
to say that the likeness is in the essence because it is immortal
and indivisible; whereas the image is in other things
(z Sent., D. xvi.).
Obj. 3. Further, the image of God in man is threefold,-the
image of nature, of grace and of glory, as above explained
(A. 4). But innocence and righteousness belong to
grace. Therefore it is incorrectly said (ibid.) that the image
is taken from the memory, the understanding, and the _ill,
_hile the likeness is flom innocence and righteousness.
Obi. 4. Further, knowledge of truth belongs to the
intellect, and love of virtue to the will; which two things
are parts of the image. Therefore it is incorrect to say