Chapter VII.
The creation of man is initiated by the contemplation of the creator. It demonstrates that the son is the image of the Father and that unity and distinction are found between them. Finally, it warns man to know where he comes from, whose image he bears, and in which part he carries it.
40. But let us consider the order of our own creation. 'Let us make man to our image and likeness', He said (Gen., I, 26). Who is saying this? Is it not God, who made you? What is God? Flesh or spirit? Surely not flesh, but spirit, which cannot be like flesh; for He Himself is incorporeal and invisible, while flesh is comprehensible and visible. To whom is He speaking? Surely not to Himself, for He does not say 'Let me make', but 'Let us make'. Not to the angels, because they are ministers; but servants, however, cannot have a share of operation with a master, and works with an author: but God says to his Son: even if the Jews do not want it, even if the Arians resist. But let the Jews be silent, and let the Arians be silent with their parents, who exclude one from the participation in divine operation and include many; and they deny the prerogative to the Son, but give it to their servants.
41. But let this be understood: that it seems God has needed the help of servants to work. If work is common with the angels of God, is the image common to God and the angels? Would God say to the angels: Let us make man in our image, and after our likeness? But listen to what the image of God is saying: He has rescued us, he says, from the power of darkness and transferred us into the kingdom of his Son's glory, in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn of all creation (Coloss. 1:13, et seq.). He is the image of God the Father, who always is, and was in the beginning. Indeed, he is the image who says: Philip, whoever sees me, sees the Father (John 14:8-9). And how can you say, 'Show us the Father,' when you see the living image of the living Father? Do you not believe that I am in the Father, and the Father is in me? The image of God is power, not weakness; the image of God is wisdom, the image of God is justice. But divine wisdom is, and eternal justice. The image of God is that one alone who said: I and the Father are one (John 10:30); having the likeness of the Father in such a way that he has unity of divinity and fullness. Where he says, let us make, how is there inequality? When he says again, in our likeness, where is there dissimilarity? So also in the Gospel where he says: I and the Father, surely there is not one person: but when he says, we are one, there is no discrepancy of divinity or work. Therefore, in both there is not one person, but one substance. And he added well, we are; because it is always divine to be, so that you believe him to be coeternal, whom you thought to be dissimilar. For he is eternal, of whom Moses says: 'He who is has sent me' (Exodus 3:14). He also well preceded it: I and the Father. For if he had preceded the Father, you would judge the Son to be lesser: but he preceded the Son, whom it is not fitting to believe is superior to the Father. He added, so that you may note that God the Father and His Son are not bound by the prejudice of order.
42. 'Take heed to thyself alone,' saith he (Deut., IV, 9). For we are one thing, our possessions are another, and those things which are about us are another. We are, that is to say, the soul and mind: the members of the body and its sensations are our possessions: but money, slaves, and the outfit of this life belong to those things which are about us. Take heed therefore to thyself, and know thyself, that is to say, not what brawn thou hast, nor what bodily strength, nor what possessions, nor what power, but what soul and what mind, whence all counsels proceed, to what end the fruit of thy acts is referred. For she is indeed full of wisdom, full of piety and justice; because all virtue comes from God. To her God says: Behold, I have painted your walls, O Jerusalem (Isaiah 49:16), she is the soul painted by God, which has the grace of virtues shining forth in it, and the splendor of piety. That soul is well painted, in which the image of divine operation shines forth. That soul is well painted, in which there is the splendor of glory and the image of the Father's substance. According to this shining image, the painting is precious. According to this image, Adam had before sinning; but when he fell, he put aside the image of heaven and took on the likeness of earth. But let us flee from this image, which cannot enter the city of God, for it is written: 'O Lord, You will bring their image to nothing in Your city' (Ps. 73:20). And an unworthy image does not enter, and the one who would enter is excluded; for it will not enter, as it is said, 'Nothing profane shall enter into it, nor anyone who tells lies or does abominations' (Rev. 21:27); but the one will enter into it whose name is written on the Lamb's forehead.
43. Therefore, our soul is in the image of God. In this, you are everything, O man; for without this, you are nothing, but earth, and you will return to the earth. Finally, so that you may know that without the soul the flesh is nothing: Do not fear, he says, those who can kill the body but cannot kill the soul (Matthew, X, 28). Why then do you presume in the flesh, when you lose nothing if you lose the flesh? But fear that, lest you deprive your soul of assistance. For what will a man give in exchange for his soul, in which there is not a small part of himself, but the entire substance of the human universe? This is the part by which you rule over the other living creatures of the earth and the air; this is in the image of God, while the body belongs to the likeness of beasts. In this is the emblem of pious imitation of the divine; in that is the lowly association with wild animals and beasts.