Reply to Objection 1. Thus it is clear how to solve the first two objections. Further, the saints in heaven are most perfectly conformed to the image of God by the beatific vision; wherefore it is written (2 Corinthians 3:18): "We . Objection 1. Therefore he says pointedly: "What image will you make for Him?" Further, Augustine (De Trin. Therefore to be to the image of God belongs to the mind only. Reply to Objection 1. iv) that "the solar ray has a very great similitude to the Divine goodness." In the beginning, everything was “very good” (Genesis 1:31). (Isaiah 46:9-10) And hence it is clear that the principle of human acts, in so far as they are human, is the end. The same applies to speculative science; which is desired as the scientist's good, included in complete and perfect good, which is the ultimate end. 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. . Further, the Philosopher says at the beginning of his Metaphysics [1, 2] that speculative science is sought for its own sake. Remember the former things long past, for I am God, and there is no other; I am God, and there is no one like Me, declaring the end from the beginning and from ancient times things which have not been done, saying, ‘My purpose will be established, and I will accomplish all My good pleasure’; calling a bird of prey from the east, the man of My purpose from a far country. I answer that, Of actions done by man those alone are properly called "human," which are proper to man as man. On the contrary, man's last end is happiness; which all men desire, as Augustine says (De Trin. Since, therefore, good has the nature of end, and the first good is the last end, this argument does not prove that there is no last end; but that from the end, already supposed, we may proceed downwards indefinitely towards those things that are ordained to the end. 83, qu. For the Apostle says that "man is the image of God, but woman is the image [Vulg. For the Apostle says that "man is the image of God, but woman is the image [Vulg. Therefore there is an indefinite series of ends. Various pursuits in life are found among men by reason of the various things in which men seek to find their last end. Following the penultimate episode's major cliffhanger, Tower of God's Season 1 finale has some considerable pieces to pick up. Objection 3. that the image of God in man is to be referred to eternity. By the "end of man" we mean the purpose for which he was created: namely, to know, love, and serve God. Man's chief end is to glorify God, and to enjoy him forever. Nor it is unfitting to us the term "image" from one point of view and from another the term "likeness." xv, 6), there is a great difference between the trinity within ourselves and the Divine Trinity. Objection 2. It would seem that the image of God is not found in the acts of the soul. Reply to Objection 4. Objection 3. to proceed from something, considered as action, and to proceed towards something, considered as passion. A. In the same sense "likeness" is said to belong to "the love of virtue": for there is no virtue without love of virtue. On the other hand, the principle in execution is that wherein operation has its beginning; and if this principle be taken away, no one will begin to work. The Thessalonians should regain their composure: the end is not … Further, whosoever ordains something to an end, thinks of that end. On the contrary, The Philosopher says (Metaph. Objection 1. We have limits God does not.. Gen.1:1 in the beginning God created…If we look back we cannot go further than the beginning of creation since we are creatures limited to time and made in time , so to understand the infinite we are not capable of in the fullest sense. It would seem that the image of God is not found in every man. iv): "The plurality of the Divine Persons is proved from the fact that man is said to have been made to the image of God." Since, therefore, good has the nature of end, and the first good is the last end, this argument does not prove that there is no last end; but that from the end, already supposed, we may proceed downwards indefinitely towards those things that are ordained to the end. I answer that, As above explained (Articles 2 and 7), image means a likeness which in some degree, however small, attains to a representation of the species. The Bible puts it like this: “From the beginning of the creation, God ‘made them male and female.’ For this reason a man shall leave his father and mother and be joined to his wife, . On the contrary, Augustine says (De Trin. 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." 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. Objection 1. Reply to Objection 3. For imprints which are left by the movements of animals are called "traces": so also ashes are a trace of fire, and desolation of the land a trace of a hostile army. Animae ii) that the likeness of God is found in the soul's incorruptibility; for corruptible and incorruptible are differences of universal beings. For Augustine says (Fulgentius De Fide ad Petrum i): "One in essence is the Godhead of the Holy Trinity; and one is the image to which man was made." It is clear, therefore, that intellectual creatures alone, properly speaking, are made to God's image. First, submit to God’s Word instead of to the temptation. Reply to Objection 2. Wherefore, Augustine says (De Trin. Reply to Objection 3. It is the heartbeat of the story. But the will can react on itself an infinite number of times: for I can will something, and will to will it, and so on indefinitely. Further, Dionysius says (Div. It would seem that the image of God does not exist in man as to the Trinity of Persons. Therefore the image of God in man regards, not the Trinity of Persons, but the unity of the Essence. But good has the nature of an end. Objection 4. Further, Dionysius says (Div. Since, then, all things that can be desired by the will, belong, as such, to one genus, the last end must needs be one. It would seem that man does not will all, whatsoever he wills, for the last end. The object of the will is the end and the good in universal. But there is no species common to both God and man; nor can there be a comparison of equality between God and man. that "an image is of the same species as that which it represents"; and he also says that "an image is the undivided and united likeness of one thing adequately representing another." I falsely sensed that I was falling in love with a stranger. Proverbs 8:23 From everlasting I was established, from the beginning, before the earth began. 83, qu. But "the will is in the reason" (De Anima iii, 9). Objection 2. Reply to Objection 1. Objection 3. Therefore it seems that there is also an infinite series of ends. Which is evidently false. 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. Although actions are of individuals, yet their first principle of action is nature, which tends to one thing, as stated above (Article 5). I answer that, We may speak of God's image in two ways. Reply to Objection 3. Likewise as the uncreated Trinity is distinguished by the procession of the Word from the Speaker, and of Love from both of these, as we have seen (I:28:3; so we may say that in rational creatures wherein we find a procession of the word in the intellect, and a procession of the love in the will, there exists an image of the uncreated Trinity, by a certain representation of the species. At the end of the naming process, Adam understood what he lacked. Therefore, as woman is an individual of the human species, it is clear that every individual is not an image of God. All of this is manifestly absurd; first, because it would follow that the Holy Ghost is the principle of the Son, as the woman is the principle of the man's offspring; secondly, because one man would be only the image of one Person; thirdly, because in that case Scripture should not have mentioned the image of God in man until after the birth of the offspring. But each of these trinities falls short of the Divine image. The first is found in all men, the second only in the just, the third only in the blessed. But the end comes into existence afterwards. xxxiv): "The angel is called a "seal of resemblance" [Ezekiel 28:12] because in him the resemblance of the Divine image is wrought with greater expression.". I quickly developed a deep emotional connection with a man I barely knew. Although the end be last in the order of execution, yet it is first in the order of the agent's intention. Now man is master of his actions through his reason and will; whence, too, the free-will is defined as "the faculty and will of reason." Now moral ends are accidental to a natural thing, and conversely the relation to a natural end is accidental to morality. 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." iv). Further, then does a man seem to act for an end, when he acts deliberately. John 1:2 He was with God in the beginning. On the contrary, It is written (Genesis 1:26): "Let Us make man to Our own image and likeness." Therefore the image of God in man is of the Divine Essence, and not of the Trinity of Persons. For in whatsoever things there is an essential order of one to another, if the first be removed, those that are ordained to the first, must of necessity be removed also. In this sense it is stated (QQ. Since, then, all things that can be desired by the will, belong, as such, to one genus, the last end must needs be one. Further, things not in opposition to one another do not exclude one another. ix, 4), and which consists in mind, knowledge, and love. 5 h The light shines in the darkness, and the darkness has not overcome it. One need not always be thinking of the last end, whenever one desires or does something: but the virtue of the first intention, which was in respect of the last end, remains in every desire directed to any object whatever, even though one's thoughts be not actually directed to the last end. Now all these things belong more to the unity of the Essence than to the distinction of the Persons. Therefore man neither desires nor does all for the last end. But everything is specified by an intrinsic principle. On the contrary, man's last end is happiness; which all men desire, as Augustine says (De Trin. Gregory of Nyssa (De Homin. 5). Second, God does not cause the human race to perish, for even in the time of suffering in the Book of Revelation, the saints are victorious and the human race continues. But some things are like to God first and most commonly because they exist; secondly, because they live; and thirdly because they know or understand; and these last, as Augustine says (QQ. God, as creator of time, is outside of time. Objection 2. Reply to Objection 1. 83, qu. If God would not leave his Son in the grave, he will not abandon those who trusted in his Son. Now a thing is said to be one not only numerically, specifically, or generically, but also according to a certain analogy or proportion. On the contrary, That in which a man rests as in his last end, is master of his affections, since he takes therefrom his entire rule of life. The soul's essence belongs to the "image," as representing the Divine Essence in those things which belong to the intellectual nature; but not in those conditions subsequent to general notions of being, such as simplicity and indissolubility. Objection 3. On the other hand, there are many things that have no knowledge of an end; either because they are altogether without knowledge, as insensible creatures: or because they do not apprehend the idea of an end as such, as irrational animals. Whether "likeness" is properly distinguished from "image"? Choose to Serve God The sin problem will soon end. Further, a creature is said to be to God's image so far as it is of an intellectual nature. For the same reason the species of numbers are infinite, since, given any number, the reason can think of one yet greater. 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. If God would not leave his Son in the grave, he will not abandon those who trusted in his Son. Objection 1. But man's beginning—i.e. Objection 3. But equality does not belong to the essence of an image; for as Augustine says (QQ. First, because as the Son is like to the Father by a likeness of essence, it would follow of necessity if man were made in likeness to the Son, that he is made to the likeness of the Father. Therefore the supposition that one thing is the last end of the will does not exclude others. The end, in so far as it pre-exists in the intention, pertains to the will, as stated above (Article 1, Reply to Objection 1). Dei xix, 1) that some held man's last end to consist in four things, viz. "Likeness" is not distinct from "image" in the general notion of "likeness" (for thus it is included in "image"); but so far as any "likeness" falls short of "image," or again, as it perfects the idea of "image." 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. For before all else the unchangeable good seems to be the last end of man. Objection 3. Wherefore heating, as an action, is nothing else than a certain movement proceeding from heat, while heating as a passion is nothing else than a movement towards heat: and it is the definition that shows the specific nature. the will, the principle needs to be that which is naturally desired. 51) "approach so near to God in likeness, that among all creatures nothing comes nearer to Him." "But the other parts of man," belonging to the soul's inferior faculties, or even to the body, "are in the opinion of some made to God's likeness." Reply to Objection 4. First, because whatever man desires, he desires it under the aspect of good. For of him, and through him, and to him, are all things: to whom be glory for ever. 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