though the first assignation were in part deficient.

Reply Obj. 3: As Augustine proves (De Trin. xiv, 7), we may be said
to understand, will, and to love certain things, both when we
actually consider them, and when we do not think of them. When they
are not under our actual consideration, they are objects of our
memory only, which, in his opinion, is nothing else than habitual
retention of knowledge and love [*Cf. Q. 79, A. 7, ad 1]. "But
since," as he says, "a word cannot be there without actual thought
(for we think everything that we say, even if we speak with that
interior word belonging to no nation's tongue), this image chiefly
consists in these three things, memory, understanding, and will. And
by understanding I mean here that whereby we understand with actual
thought; and by will, love, or dilection I mean that which unites
this child with its parent." From which it is clear that he places
the image of the Divine Trinity more in actual understanding and
will, than in these as existing in the habitual retention of the
memory; although even thus the image of the Trinity exists in the
soul in a certain degree, as he says in the same place. Thus it is
clear that memory, understanding, and will are not three powers as
stated in the Sentences.

Reply Obj. 4: Someone might answer by referring to Augustine's
statement (De Trin. xiv, 6), that "the mind ever remembers itself,
ever understands itself, ever loves itself"; which some take to mean
that the soul ever actually understands, and loves itself. But he
excludes this interpretation by adding that "it does not always think
of itself as actually distinct from other things." Thus it is clear
that the soul always understands and loves itself, not actually but
habitually; though we might say that by perceiving its own act, it
understands itself whenever it understands anything. But since it is
not always actually understanding, as in the case of sleep, we must
say that these acts, although not always actually existing, yet ever
exist in their principles, the habits and powers. Wherefore,
Augustine says (De Trin. xiv, 4): "If the rational soul is made to
the image of God in the sense that it can make use of reason and
intellect to understand and consider God, then the image of God was
in the soul from the beginning of its existence."
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EIGHTH ARTICLE [I, Q. 93, Art. 8]

Whether the Image of the Divine Trinity Is in the Soul Only by
Compariso