Part 1197

* As Augustine says (Gen. ad lit. ix, 18): "The first creation of things did not demand that woman should be made thus; it made it possible for her to be thus made." Therefore the body of the woman did indeed pre-exist in these causal virtues, in the things first created; not as regards active potentiality, but as regards a potentiality passive in relation to the active potentiality of the Creator.

We now treat of the end or term of man's production, inasmuch as he is said to be made "to the image and likeness of God." There are under this head nine points of inquiry:

(1) Whether the image of God is in man?

(2) Whether the image of God is in irrational creatures?

(3) Whether the image of God is in the angels more than in man?

(4) Whether the image of God is in every man?

(5) Whether the image of God is in man by comparison with the Essence, or with all the Divine Persons, or with one of them?

(6) Whether the image of God is in man, as to his mind only?

(7) Whether the image of God is in man's power or in his habits and acts?

(8) Whether the image of God is in man by comparison with every object?

(9) Of the difference between "image" and "likeness."

* Objection 1: * It would seem that the image of God is not in man. For it is written (Is. 40:18): "To whom have you likened God? or what image will you make for Him?"

* Objection 2: * Further, to be the image of God is the property of the First-Begotten, of Whom the Apostle says (Col. 1:15): "Who is the image of the invisible God, the First-Born of every creature." Therefore the image of God is not to be found in man.

* Objection 3: * Further, Hilary says (De Synod [*Super i can. Synod. Ancyr.]) that "an image is of the same