Whether the Angels Are More to the Image of God Than Man Is?
Objection 1: It would seem that the angels are not more to the image
of God than man is. For Augustine says in a sermon _de Imagine_ xliii
(de verbis Apost. xxvii) that God granted to no other creature
besides man to be to His image. Therefore it is not true to say that
the angels are more than man to the image of God.
Obj. 2: Further, according to Augustine (QQ. 83, qu. 51), "man is so
much to God's image that God did not make any creature to be between
Him and man: and therefore nothing is more akin to Him." But a
creature is called God's image so far as it is akin to God. Therefore
the angels are not more to the image of God than man.
Obj. 3: Further, a creature is said to be to God's image so far as it
is of an intellectual nature. But the intellectual nature does not
admit of intensity or remissness; for it is not an accidental thing,
since it is a substance. Therefore the angels are not more to the
image of God than man.
_On the contrary,_ Gregory says (Hom. in Evang. xxxiv): "The angel is
called a "seal of resemblance" (Ezech. 28:12) because in him the
resemblance of the Divine image is wrought with greater expression.
_I answer that,_ We may speak of God's image in two ways. First, we
may consider in it that in which the image chiefly consists, that is,
the intellectual nature. Thus the image of God is more perfect in the
angels than in man, because their intellectual nature is more
perfect, as is clear from what has been said (Q. 58, A. 3; Q. 79, A.
8). Secondly, we may consider the image of God in man as regards its
accidental qualities, so far as to observe in man a certain imitation
of God, consisting in the fact that man proceeds from man, as God
from God; and also in the fact that the whole human soul is in the
whole body, and again, in every part, as God is in regard to the
whole world. In these and the like things the image of God is more
perfect in man than it is in the angels. But these do not of
themselves belong to the nature of the Divine image in man, unless we
presuppose the first likeness, which is in the intellectual nature;
otherwise even brute animals would be to God's image. Therefore, as
in their intellectual nature, the angels are more to the image of God
than man is, we must grant that, absolutely speaking, the angels are
more to the image of God than man is, but that in some respects man
is more like to God.
Reply Obj. 1: Augustine excludes the inferior creatures bereft of
reason from the image of God; but not the angels.
Reply Obj. 2: As fire is said to be specifically the most subtle of
bodies, while, nevertheless, one kind of fire is more subtle than
another; so we say that nothing is more like to God than the human
soul in its generic and intellectual nature, because as Augustine had
said previously, "things which have knowledge, are so near to Him in
likeness that of all creatures none are nearer." Wherefore this does
not mean that the angels are not more to God's image.
Reply Obj. 3: When we say that substance does not admit of more or
less, we do not mean that one species of substance is not more
perfect than another; but that one and the same individual does not
participate in its specific nature at one time more than at another;
nor do we mean that a species of substance is shared among different
individuals in a greater or lesser degree.
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