hiefly to signify relation
to creatures; and therefore it is applied in a plural sense to God;
and it is not said personally. But the name of Word is imposed
chiefly to signify the speaker, and consequently, relation to
creatures, inasmuch as God, by understanding Himself, understands
every creature; and so there is only one Word in God, and that is a
personal one.

Reply Obj. 5: God's knowledge of non-beings and God's Word about
non-beings are the same; because the Word of God contains no less
than does the knowledge of God, as Augustine says (De Trin. xv, 14).
Nevertheless the Word is expressive and operative of beings, but is
expressive and manifestive of non-beings.
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QUESTION 35

OF THE IMAGE
(In Two Articles)

We next inquire concerning the image: about which there are two points
of inquiry:

(1) Whether Image in God is said personally?

(2) Whether this name belongs to the Son alone?
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FIRST ARTICLE [I, Q. 35, Art. 1]

Whether Image in God Is Said Personally?

Objection 1: It would seem that image is not said personally of God.
For Augustine (Fulgentius, De Fide ad Petrum i) says, "The Godhead
of the Holy Trinity and the Image whereunto man is made are one."
Therefore Image is said of God essentially, and not personally.

Obj. 2: Further, Hilary says (De Synod.): "An image is a like
species of that which it represents." But species or form is said
of God essentially. Therefore so also is Image.

Obj. 3: Further, Image is derived from imitation, which implies
"before" and "after." But in the divine persons there is no "before"
and "after." Therefore Image cannot be a personal name in God.

_On the contrary,_ Augustine says (De Trin. vii, 1): "What is more
absurd than to say that an image is referred to itself?" Therefore
the Image in God is a relation, and is thus a personal name.

_I answer that,_ Image includes the idea of similitude. Still, not
any kind of similitude suffices for the notion of image, but only
similitude of species, or at least of some specific sign. In corporeal
things the specific sign consists chiefly in the figure. For we see
that the species of different animals are of different figures; but
not of different colors. Hence if the color of anything is depicted on
a wall, this is not called an image unless the figure is likewise
depicted. Further, neither the similitude of species or of figure is
enough for an image, which requi