the said species; thirdly, the
intention of the will applying the sight to see, and to rest on what
is seen.

Likewise, in the imaginary vision we find first the species kept in
the memory; secondly, the vision itself, which is caused by the
penetrative power of the soul, that is, the faculty of imagination,
informed by the species; and thirdly, we find the intention of the
will joining both together. But each of these trinities falls short
of the Divine image. For the species of the external body is
extrinsic to the essence of the soul; while the species in the
memory, though not extrinsic to the soul, is adventitious to it; and
thus in both cases the species falls short of representing the
connaturality and co-eternity of the Divine Persons. The corporeal
vision, too, does not proceed only from the species of the external
body, but from this, and at the same time from the sense of the seer;
in like manner imaginary vision is not from the species only which is
preserved in the memory, but also from the imagination. For these
reasons the procession of the Son from the Father alone is not
suitably represented. Lastly the intention of the will joining the
two together, does not proceed from them either in corporeal or
spiritual vision. Wherefore the procession of the Holy Ghost from
the Father and the Son is not thus properly represented.
_______________________

SEVENTH ARTICLE [I, Q. 93, Art. 7]

Whether the Image of God Is to Be Found in the Acts of the Soul?

Objection 1: It would seem that the image of God is not found in the
acts of the soul. For Augustine says (De Civ. Dei xi, 26), that "man
was made to God's image, inasmuch as we exist and know that we exist,
and love this existence and knowledge." But to exist does not signify
an act. Therefore the image of God is not to be found in the soul's
acts.

Obj. 2: Further, Augustine (De Trin. ix, 4) assigns God's image in
the soul to these three things--mind, knowledge, and love. But mind
does not signify an act, but rather the power or the essence of the
intellectual soul. Therefore the image of God does not extend to the
acts of the soul.

Obj. 3: Further, Augustine (De Trin. x, 11) assigns the image of the
Trinity in the soul to "memory, understanding, and will." But these
three are "natural powers of the soul," as the Master of the
Sentences says (1 Sent. D iii). Therefore the image of God is in the
powers, and does not extend to the acts of the soul.

O