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Objection 1: It would seem that the image of the Divine Trinity is
in the soul not only by comparison with God as its object. For the
image of the Divine Trinity is to be found in the soul, as shown
above (Article 7), according as the word in us proceeds from the
speaker; and love from both. But this is to be found in us as regards
any object. Therefore the image of the Divine Trinity is in our mind
as regards any object.
Objection 2: Further, Augustine says (De Trin. xii, 4) that
"when we seek trinity in the soul, we seek it in the whole of the
soul, without separating the process of reasoning in temporal matters
from the consideration of things eternal." Therefore the image of the
Trinity is to be found in the soul, even as regards temporal objects.
Objection 3: Further, it is by grace that we can know and love
God. If, therefore, the image of the Trinity is found in the soul
by reason of the memory, understanding, and will or love of God,
this image is not in man by nature but by grace, and thus is not common
to all.
Objection 4: Further, the saints in heaven are most perfectly
conformed to the image of God by the beatific vision; wherefore it is
written (2 Cor. 3:18): "We . . . are transformed into the
same image from glory to glory." But temporal things are known by the
beatific vision. Therefore the image of God exists in us even
according to temporal things.
On the contrary, Augustine says (De Trin. xiv, 12): "The
image of God exists in the mind, not because it has a remembrance of
itself, loves itself, and understands itself; but because it can also
remember, understand, and love God by Whom it was made." Much
less, therefore, is the image of God in the soul, in respect of
other objects.
I answer that, As above explained (Articles 2,7), image means
a likeness which in some degree, however small, attains to a
representation of the species. Wherefore we need to seek in the image
of the Divine Trinity in the soul some kind of representation of
species of the Divine Persons, so far as this is possible to a
creature. Now the Divine Persons, as above stated (Articles
6,7), are distinguished from each other according to the procession
of the word from the speaker, and the procession of love from both.
Moreover the Word of God is born of God by the knowledge of
Himself; and Love proceeds from God according as He loves
Himself. But it is clear that diversity of objects diversifies the
species of word and love; for in the human mind the species of a stone
is specifically different from that of a horse, which also the love
regarding each of them is specifically different. Hence we refer the
Divine image in man to the verbal concept born of the knowledge of
God, and to the love derived therefrom. Thus the image of God is
found in the soul according as the soul turns to God, or possesses a
nature that enables it to turn to God. Now the mind may turn towards
an object in two ways: directly and immediately, or indirectly and
mediately; as, for instance, when anyone sees a man reflected in a
looking-glass he may be said to be turned towards that man. So
Augustine says (De Trin. xiv, 8), the "the mind remembers
itself, understands itself, and loves itself. If we perceive this,
we perceive a trinity, not, indeed, God, but, nevertheless,
rightly called the image of God." But this is due to the fact, not
that the mind reflects on itself absolutely, but that thereby it can
furthermore turn to God, as appears from the authority quoted above
(Arg. On the contrary).
Reply to Objection 1: For the notion of an image it is not enough
that something proceed from another, but it is also necessary to
observe what proceeds and whence it proceeds; namely, that what is
Word of God proceeds from knowledge of God.
Reply to Objection 2: In all the soul we may see a kind of
trinity, not, however, as though besides the action of temporal
things and the contemplation of eternal things, "any third thing
should be required to make up the trinity," as he adds in the same
passage. But in that part of the reason which is concerned with
temporal things, "although a trinity may be found; yet the image of
God is not to be seen there," as he says farther on; forasmuch as
this knowledge of temporal things is adventitious to the soul.
Moreover even the habits whereby temporal things are known are not
always present; but sometimes they are actually present, and sometimes
present only in memory even after they begin to exist in the soul.
Such is clearly the case with faith, which comes to us temporally for
this present life; while in the future life faith will no longer
exist, but only the remembrance of faith.
Reply to Objection 3: The meritorious knowledge and love of God
can be in us only by grace. Yet there is a certain natural knowledge
and love as seen above (Question 12, Article 12; Question
56, Article 3; Question 60, Article 5). This, too, is
natural that the mind, in order to understand God, can make use of
reason, in which sense we have already said that the image of God
abides ever in the soul; "whether this image of God be so
obsolete," as it were clouded, "as almost to amount to nothing,"
as in those who have not the use of reason; "or obscured and
disfigured," as in sinners; or "clear and beautiful," as in the
just; as Augustine says (De Trin. xiv, 6).
Reply to Objection 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 (De
Trin. xiv, 6), 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.
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