: Man is called to the image of God; not that he is
essentially an image; but that the image of God is impressed on his
mind; as a coin is an image of the king, as having the image of the
king. Wherefore there is no need to consider the image of God as
existing in every part of man.

Reply Obj. 2: As Augustine says (De Trin. xii, 5), some have thought
that the image of God was not in man individually, but severally.
They held that "the man represents the Person of the Father; those
born of man denote the person of the Son; and that the woman is a
third person in likeness to the Holy Ghost, since she so proceeded
from man as not to be his son or daughter." All of this is manifestly
absurd; first, because it would follow that the Holy Ghost is the
principle of the Son, as the woman is the principle of the man's
offspring; secondly, because one man would be only the image of one
Person; thirdly, because in that case Scripture should not have
mentioned the image of God in man until after the birth of the
offspring. Therefore we must understand that when Scripture had said,
"to the image of God He created him," it added, "male and female He
created them," not to imply that the image of God came through the
distinction of sex, but that the image of God belongs to both sexes,
since it is in the mind, wherein there is no sexual distinction.
Wherefore the Apostle (Col. 3:10), after saying, "According to the
image of Him that created him," added, "Where there is neither male
nor female" [*these words are in reality from Gal. 3:28] (Vulg.
"neither Gentile nor Jew").

Reply Obj. 3: Although the image of God in man is not to be found in
his bodily shape, yet because "the body of man alone among
terrestrial animals is not inclined prone to the ground, but is
adapted to look upward to heaven, for this reason we may rightly say
that it is made to God's image and likeness, rather than the bodies
of other animals," as Augustine remarks (QQ. 83, qu. 51). But this is
not to be understood as though the image of God were in man's body;
but in the sense that the very shape of the human body represents the
image of God in the soul by way of a trace.

Reply Obj. 4: Both in the corporeal and in the imaginary vision we
may find a trinity, as Augustine says (De Trin. xi, 2). For in
corporeal vision there is first the species of the exterior body;
secondly, the act of vision, which occurs by the impression on the
sight of a certain likeness of