Whether the Image of the Divine Trinity Is in the Soul Only by
Comparison 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 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 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.
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