n with God As Its Object?

Objection 1: It would seem that the image of the Divine Trinity is in
the soul not only by comparison with God as its object. For the image
of the Divine Trinity is to be found in the soul, as shown above (A.
7), according as the word in us proceeds from the speaker; and love
from both. But this is to be found in us as regards any object.
Therefore the image of the Divine Trinity is in our mind as regards
any object.

Obj. 2: Further, Augustine says (De Trin. xii, 4) that "when we seek
trinity in the soul, we seek it in the whole of the soul, without
separating the process of reasoning in temporal matters from the
consideration of things eternal." Therefore the image of the Trinity
is to be found in the soul, even as regards temporal objects.

Obj. 3: Further, it is by grace that we can know and love God. If,
therefore, the image of the Trinity is found in the soul by reason of
the memory, understanding, and will or love of God, this image is not
in man by nature but by grace, and thus is not common to all.

Obj. 4: Further, the saints in heaven are most perfectly conformed to
the image of God by the beatific vision; wherefore it is written (2
Cor. 3:18): "We . . . are transformed into the same image from glory
to glory." But temporal things are known by the beatific vision.
Therefore the image of God exists in us even according to temporal
things.

_On the contrary,_ Augustine says (De Trin. xiv, 12): "The image of
God exists in the mind, not because it has a remembrance of itself,
loves itself, and understands itself; but because it can also
remember, understand, and love God by Whom it was made." Much less,
therefore, is the image of God in the soul, in respect of other
objects.

_I answer that,_ As above explained (AA. 2, 7), image means a
likeness which in some degree, however small, attains to a
representation of the species. Wherefore we need to seek in the image
of the Divine Trinity in the soul some kind of representation of
species of the Divine Persons, so far as this is possible to a
creature. Now the Divine Persons, as above stated (AA. 6, 7), are
distinguished from each other according to the procession of the word
from the speaker, and the procession of love from both. Moreover the
Word of God is born of God by the knowledge of Himself; and Love
proceeds from God according as He loves Himself. But it is clear that
diversity of objects diversifies the species of word and