o the image and likeness of God." There are under
this head nine points of inquiry:

(1) Whether the image of God is in man?

(2) Whether the image of God is in irrational creatures?

(3) Whether the image of God is in the angels more than in man?

(4) Whether the image of God is in every man?

(5) Whether the image of God is in man by comparison with the Essence,
or with all the Divine Persons, or with one of them?

(6) Whether the image of God is in man, as to his mind only?

(7) Whether the image of God is in man's power or in his habits and
acts?

(8) Whether the image of God is in man by comparison with every
object?

(9) Of the difference between "image" and "likeness."
_______________________

FIRST ARTICLE [I, Q. 93, Art. 1]

Whether the Image of God Is in Man?

Objection 1: It would seem that the image of God is not in man. For it
is written (Isa. 40:18): "To whom have you likened God? or what image
will you make for Him?"

Obj. 2: Further, to be the image of God is the property of the
First-Begotten, of Whom the Apostle says (Col. 1:15): "Who is the
image of the invisible God, the First-Born of every creature."
Therefore the image of God is not to be found in man.

Obj. 3: Further, Hilary says (De Synod [*Super i can]. Synod.
Ancyr.) that "an image is of the same species as that which it
represents"; and he also says that "an image is the undivided and
united likeness of one thing adequately representing another." But
there is no species common to both God and man; nor can there be a
comparison of equality between God and man. Therefore there can be no
image of God in man.

_On the contrary,_ It is written (Gen. 1:26): "Let Us make man to Our
own image and likeness."

_I answer that,_ As Augustine says (QQ. 83, qu. 74): "Where an image
exists, there forthwith is likeness; but where there is likeness,
there is not necessarily an image." Hence it is clear that likeness
is essential to an image; and that an image adds something to
likeness--namely, that it is copied from something else. For an
"image" is so called because it is produced as an imitation of
something else; wherefore, for instance, an egg, however much like
and equal to another egg, is not called an image of the other egg,
because it is not copied from it.

But equality does not belong to the essence of an image; for as
Augustine says (QQ. 83, qu. 74): "Where there is an image there is
not necessarily equality," as we see in