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 Obj. 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 Obj. 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 Obj. 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.
_______________________

THIRD ARTICLE [I, Q. 93, Art. 3]

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.

Obj. 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.

Obj. 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