bj. 4: Further, the image of the Trinity always remains in the soul.
But an act does not always remain. Therefore the image of God does
not extend to the acts.

_On the contrary,_ Augustine (De Trin. xi, 2 seqq.) assigns the
trinity in the lower part of the soul, in relation to the actual
vision, whether sensible or imaginative. Therefore, also, the trinity
in the mind, by reason of which man is like to God's image, must be
referred to actual vision.

_I answer that,_ As above explained (A. 2), a certain representation
of the species belongs to the nature of an image. Hence, if the image
of the Divine Trinity is to be found in the soul, we must look for it
where the soul approaches the nearest to a representation of the
species of the Divine Persons. Now the Divine Persons are distinct
from each other by reason of the procession of the Word from the
Speaker, and the procession of Love connecting Both. But in our soul
word "cannot exist without actual thought," as Augustine says (De
Trin. xiv, 7). Therefore, first and chiefly, the image of the Trinity
is to be found in the acts of the soul, that is, inasmuch as from the
knowledge which we possess, by actual thought we form an internal
word; and thence break forth into love. But, since the principles of
acts are the habits and powers, and everything exists virtually in
its principle, therefore, secondarily and consequently, the image of
the Trinity may be considered as existing in the powers, and still
more in the habits, forasmuch as the acts virtually exist therein.

Reply Obj. 1: Our being bears the image of God so far as it is proper
to us, and excels that of the other animals, that is to say, in so
far as we are endowed with a mind. Therefore, this trinity is the
same as that which Augustine mentions (De Trin. ix, 4), and which
consists in mind, knowledge, and love.

Reply Obj. 2: Augustine observed this trinity, first, as existing in
the mind. But because the mind, though it knows itself entirely in a
certain degree, yet also in a way does not know itself--namely, as
being distinct from others (and thus also it searches itself, as
Augustine subsequently proves--De Trin. x, 3,4); therefore, as though
knowledge were not in equal proportion to mind, he takes three things
in the soul which are proper to the mind, namely, memory,
understanding, and will; which everyone is conscious of possessing;
and assigns the image of the Trinity pre-eminently to these three, as