g 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.
_______________________

FIFTH ARTICLE [I, Q. 93, Art. 5]

Whether the Image of God Is in Man According to the Trinity of
Persons?

Objection 1: It would seem that the image of God does not exist in man
as to the Trinity of Persons. For Augustine says (Fulgentius De Fide
ad Petrum i): "One in essence is the Godhead of the Holy Trinity; and
one is the image to which man was made." And Hilary (De Trin. v) says:
"Man is made to the image of that which is common in the Trinity."
Therefore the image of God in man is of the Divine Essence, and not of
the Trinity of Persons.

Obj. 2: Further, it is said (De Eccl. Dogmat.) that the image of God
in man is to be referred to eternity. Damascene also says (De Fide
Orth. ii, 12) that the image of God in man belongs to him as "an
intelligent being endowed with free-will and self-movement." Gregory
of Nyssa (De Homin. Opificio xvi) also asserts that, when Scripture
says that "man was made to the image of God, it means that human
nature was made a participator of all good: for the Godhead is the
fulness of goodness." Now all these things belong more to the unity
of the Essence than to the distinction of the Persons. Therefore the
image of God in man regards, not the Trinity of Persons, but the
unity of the Essence.

Obj. 3: Further, an image leads to the knowledge of that of which it
is the image. Therefore, if there is in man the image of God as to
the Trinity of Persons; since man can know himself by his natural
reason, it follows that by his natural knowledge man could know the
Trinity of the Divine Persons; which is untrue, as was shown above
(Q. 32, A. 1).

Obj. 4: Further, the name of Image is not applicable to any of the
Three Persons, but only to the Son; for Augustine says (De Trin. vi,
2) that "the Son alone is the image of the Father." Therefore, if in
man there were an image of God as regards the Person, this would not
be an image of the Trinity, but only of the Son.

_On the contrary,_ Hilary says (De Trin. iv): "The plurality of the
Divine Persons is prove