Objection 4: Further, Boethius (De Consol. iii) says of God: "Holding the world in His mind, and forming it into His image." Therefore the whole world is to the image of God, and not only the rational creature.
On the contrary, Augustine says (Gen. ad lit. vi, 12): "Man's excellence consists in the fact that God made him to His own image by giving him an intellectual soul, which raises him above the beasts of the field." Therefore things without intellect are not made to God's image.
I answer that, Not every likeness, not even what is copied from something else, is sufficient to make an image; for if the likeness be only generic, or existing by virtue of some common accident, this does not suffice for one thing to be the image of another. For instance, a worm, though from man it may originate, cannot be called man's image, merely because of the generic likeness. Nor, if anything is made white like something else, can we say that it is the image of that thing; for whiteness is an accident belonging to many species. But the nature of an image requires likeness in species; thus the image of the king exists in his son: or, at least, in some specific accident, and chiefly in the shape; thus, we speak of a man's image in copper. Whence Hilary says pointedly that "an image is of the same species."
Now it is manifest that specific likeness follows the ultimate difference. But some things are like to God first and most commonly because they exist; secondly, because they live; and thirdly because they know or understand; and these last, as Augustine says (QQ. 83, qu. 51) "approach so near to God in likeness, that among all creatures nothing comes nearer to Him." It is clear, therefore, that intellectual creatures alone, properly speaking, are made to God's image.
Reply to Objection 1: Everything imperfect is a participation of what is perfect. Therefore even what falls short of the nature of an image, so far as it possesses any sort of likeness to God, participates in some degree the nature of an image. So Dionysius says that effects are "contingent images of their causes"; that is, as much as they happen [contingit] to be so, but not absolutely.
Reply to Objection 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 to Objection 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 to Objection 4: Boethius 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.
Whether the angels are more to the image of God than man is?
Objection 1: 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.
Objection 2: Further, according to Augustine (QQ. 83, qu. 51), "man is so much to God's image that God did not make any creature to be between Him and man: and therefore nothing is more akin to Him." But a creature is called God's image so far as it is akin to God. Therefore the angels are not more to the image of God than man.
Objection 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 (Hom. in Evang. xxxiv): "The angel is called a "seal of resemblance" [ Ezech. 28:12 ] 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[58], A[3]; Q[79], 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, 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.
Reply to Objection 1: Augustine excludes the inferior creatures bereft of reason from the image of God; but not the angels.
Reply to Objection 2: As fire is said to be specifically the most subtle of bodies, while, nevertheless, one kind of fire is more subtle than another; so we say that nothing is more like to God than the human soul in its generic and intellectual nature, because as Augustine had said previously, "things which have knowledge, are so near to Him in likeness that of all creatures none are nearer." Wherefore this does not mean that the angels are not more to God's image.
Reply to Objection 3: When we say that substance does not admit of more or less, we do not mean that one species of substance is not more perfect than another; but that one and the same individual does not participate in its specific nature at one time more than at another; nor do we mean that a species of substance is shared among different individuals in a greater or lesser degree.
Whether the image of God is found in every man?
Objection 1: It would seem that the image of God is not found in every man. For the Apostle says that "man is the image of God, but woman is the image [Vulg. glory] of man" ( 1 Cor. 11:7 ). Therefore, as woman is an individual of the human species, it is clear that every individual is not an image of God.
Objection 2: Further, the Apostle says ( Rom. 8:29 ): "Whom God foreknew, He also predestined to be made conformable to the image of His Son." But all men are not predestined. Therefore all men have not the conformity of image.
Objection 3: Further, likeness belongs to the nature of the image, as above explained (A[1]). But by sin man becomes unlike God. Therefore he loses the image of God.
On the contrary, It is written ( Ps. 38:7 ): "Surely man passeth as an image."
I answer that, Since man is said to be the image of God by reason of his intellectual nature, he is the most perfectly like God according to that in which he can best imitate God in his intellectual nature. Now the intellectual nature imitates God chiefly in this, that God understands and loves Himself. Wherefore we see that the image of God is in man in three ways. First, inasmuch as man possesses a natural aptitude for understanding and loving God; and this aptitude consists in the very nature of the mind, which is common to all men. Secondly, inasmuch as man actually and habitually knows and loves God, though imperfectly; and this image consists in the conformity of grace. Thirdly, inasmuch as man knows and loves God perfectly; and this image consists in the likeness of glory. Wherefore on the words, "The light of Thy countenance, O Lord, is signed upon us" ( Ps. 4:7 ), the gloss distinguishes a threefold image of "creation," of "re-creation," and of "likeness." The first is found in all men, the second only in the just, the third only in the blessed.
Reply to Objection 1: The image of God, in its principal signification, namely the intellectual nature, is found both in man and in woman. Hence after the words, "To the image of God He created him," it is added, "Male and female He created them" ( Gn. 1:27 ). Moreover it is said "them" in the plural, as Augustine (Gen. ad lit. iii, 22) remarks, lest it should be thought that both sexes were united in one individual. But in a secondary sense the image of God is found in man, and not in woman: for man is the beginning and end of woman; as God is the beginning and end of every creature. So when the Apostle had said that "man is the image and glory of God, but woman is the glory of man," he adds his reason for saying this: "For man is not of woman, but woman of man; and man was not created for woman, but woman for man."
Reply OBJ 2 and 3: These reasons refer to the image consisting in the conformity of grace and glory.