k is made
(like) to that one." Thus the image of God is the very Essence of
God, Which is incorrectly called an image forasmuch as image is put
for the exemplar. Or, as some say, the Divine Essence is called an
image because thereby one Person imitates another.
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SIXTH ARTICLE [I, Q. 93, Art. 6]

Whether the Image of God Is in Man As Regards the Mind Only?

Objection 1: It would seem that the image of God is not only in
man's mind. For the Apostle says (1 Cor. 11:7) that "the man is the
image . . . of God." But man is not only mind. Therefore the image
of God is to be observed not only in his mind.

Obj. 2: Further, it is written (Gen. 1:27): "God created man to His
own image; to the image of God He created him; male and female He
created them." But the distinction of male and female is in the body.
Therefore the image of God is also in the body, and not only in the
mind.

Obj. 3: Further, an image seems to apply principally to the shape of
a thing. But shape belongs to the body. Therefore the image of God
is to be seen in man's body also, and not in his mind.

Obj. 4: Further, according to Augustine (Gen. ad lit. xii, 7,24)
there is a threefold vision in us, "corporeal," "spiritual," or
imaginary, and "intellectual." Therefore, if in the intellectual
vision that belongs to the mind there exists in us a trinity by
reason of which we are made to the image of God, for the like
reason there must be another trinity in the others.

_On the contrary,_ The Apostle says (Eph. 4:23,24): "Be renewed in
the spirit of your mind, and put on the new man." Whence we are given
to understand that our renewal which consists in putting on the new
man, belongs to the mind. Now, he says (Col. 3:10): "Putting on the
new" man; "him who is renewed unto knowledge" of God, "according to
the image of Him that created him," where the renewal which consists
in putting on the new man is ascribed to the image of God. Therefore
to be to the image of God belongs to the mind only.

_I answer that,_ While in all creatures there is some kind of
likeness to God, in the rational creature alone we find a likeness
of "image" as we have explained above (AA. 1,2); whereas in other
creatures we find a likeness by way of a "trace." Now the intellect
or mind is that whereby the rational creature excels other creatures;
wherefore this image of God is not found even in the rational
creature except in the mind; while in the other par