use of reason, in which sense we have already said that the image
of God abides ever in the soul; "whether this image of God be so
obsolete," as it were clouded, "as almost to amount to nothing," as in
those who have not the use of reason; "or obscured and disfigured," as
in sinners; or "clear and beautiful," as in the just; as Augustine
says (De Trin. xiv, 6).

Reply Obj. 4: By the vision of glory temporal things will be
seen in God Himself; and such a vision of things temporal will belong
to the image of God. This is what Augustine means (De Trin. xiv, 6),
when he says that "in that nature to which the mind will blissfully
adhere, whatever it sees it will see as unchangeable"; for in the
Uncreated Word are the types of all creatures.
_______________________

NINTH ARTICLE [I, Q. 93, Art. 9]

Whether "Likeness" Is Properly Distinguished from "Image"?

Objection 1: It would seem that "likeness" is not properly
distinguished from "image." For genus is not properly distinguished
from species. Now, "likeness" is to "image" as genus to species:
because, "where there is image, forthwith there is likeness, but not
conversely" as Augustine says (QQ. 83, qu. 74). Therefore "likeness"
is not properly to be distinguished from "image."

Obj. 2: Further, the nature of the image consists not only in the
representation of the Divine Persons, but also in the representation
of the Divine Essence, to which representation belong immortality and
indivisibility. So it is not true to say that the "likeness is in the
essence because it is immortal and indivisible; whereas the image is
in other things" (Sent. ii, D, xvi).

Obj. 3: Further, the image of God in man is threefold--the image of
nature, of grace, and of glory, as above explained (A. 4). But
innocence and righteousness belong to grace. Therefore it is
incorrectly said (Sent. ii, D, xvi) "that the image is taken from the
memory, the understanding and the will, while the likeness is from
innocence and righteousness."

Obj. 4: Further, knowledge of truth belongs to the intellect, and
love of virtue to the will; which two things are parts of the image.
Therefore it is incorrect to say (Sent. ii, D, xvi) that "the image
consists in the knowledge of truth, and the likeness in the love of
virtue."

_On the contrary,_ Augustine says (QQ. 83, qu. 51): "Some consider
that these two were mentioned not without reason, namely "image" and
"likeness," since, if they meant the same, one