d from the fact that man is said to have been
made to the image of God."

_I answer that,_ as we have seen (Q. 40, A. 2), the distinction of
the Divine Persons is only according to origin, or, rather, relations
of origin. Now the mode of origin is not the same in all things, but
in each thing is adapted to the nature thereof; animated things being
produced in one way, and inanimate in another; animals in one way,
and plants in another. Wherefore it is manifest that the distinction
of the Divine Persons is suitable to the Divine Nature; and therefore
to be to the image of God by imitation of the Divine Nature does not
exclude being to the same image by the representation of the Divine
Persons: but rather one follows from the other. We must, therefore,
say that in man there exists the image of God, both as regards the
Divine Nature and as regards the Trinity of Persons; for also in God
Himself there is one Nature in Three Persons.

Thus it is clear how to solve the first two objections.

Reply Obj. 3: This argument would avail if the image of God in man
represented God in a perfect manner. But, as Augustine says (De Trin.
xv, 6), there is a great difference between the trinity within
ourselves and the Divine Trinity. Therefore, as he there says: "We
see, rather than believe, the trinity which is in ourselves; whereas
we believe rather than see that God is Trinity."

Reply Obj. 4: Some have said that in man there is an image of the Son
only. Augustine rejects this opinion (De Trin. xii, 5,6). First,
because as the Son is like to the Father by a likeness of essence, it
would follow of necessity if man were made in likeness to the Son,
that he is made to the likeness of the Father. Secondly, because if
man were made only to the image of the Son, the Father would not have
said, "Let Us make man to Our own image and likeness"; but "to Thy
image." When, therefore, it is written, "He made him to the image of
God," the sense is not that the Father made man to the image of the
Son only, Who is God, as some explained it, but that the Divine
Trinity made man to Its image, that is, of the whole Trinity. When it
is said that God "made man to His image," this can be understood in
two ways: first, so that this preposition "to" points to the term of
the making, and then the sense is, "Let Us make man in such a way
that Our image may be in him." Secondly, this preposition 'to' may
point to the exemplar cause, as when we say, "This boo