love; for in
the human mind the species of a stone is specifically different from
that of a horse, which also the love regarding each of them is
specifically different. Hence we refer the Divine image in man to the
verbal concept born of the knowledge of God, and to the love derived
therefrom. Thus the image of God is found in the soul according as
the soul turns to God, or possesses a nature that enables it to turn
to God. Now the mind may turn towards an object in two ways: directly
and immediately, or indirectly and mediately; as, for instance, when
anyone sees a man reflected in a looking-glass he may be said to be
turned towards that man. So Augustine says (De Trin. xiv, 8), that
"the mind remembers itself, understands itself, and loves itself. If
we perceive this, we perceive a trinity, not, indeed, God, but,
nevertheless, rightly called the image of God." But this is due to
the fact, not that the mind reflects on itself absolutely, but that
thereby it can furthermore turn to God, as appears from the authority
quoted above (Arg. On the contrary).

Reply Obj. 1: For the notion of an image it is not enough that
something proceed from another, but it is also necessary to observe
what proceeds and whence it proceeds; namely, that what is Word of
God proceeds from knowledge of God.

Reply Obj. 2: In all the soul we may see a kind of trinity,
not, however, as though besides the action of temporal things and the
contemplation of eternal things, "any third thing should be required
to make up the trinity," as he adds in the same passage. But in that
part of the reason which is concerned with temporal things, "although
a trinity may be found; yet the image of God is not to be seen there,"
as he says farther on; forasmuch as this knowledge of temporal things
is adventitious to the soul. Moreover even the habits whereby temporal
things are known are not always present; but sometimes they are
actually present, and sometimes present only in memory even after they
begin to exist in the soul. Such is clearly the case with faith, which
comes to us temporally for this present life; while in the future life
faith will no longer exist, but only the remembrance of faith.

Reply Obj. 3: The meritorious knowledge and love of God can be
in us only by grace. Yet there is a certain natural knowledge and love
as seen above (Q. 12, A. 12; Q. 56, A. 3; Q. 60, A. 5).
This, too, is natural that the mind, in order to understand God, can
make