This multiplication of acts of the will reacting on itself, is accidental to the order of ends. ix, al, xcvi, De Tempore). Article 7. ii, 12) that the image implies "an intelligent being, endowed with free-will and self-movement, whereas likeness implies a likeness of power, as far as this may be possible in man." Therefore the image of God in man is of the Divine Essence, and not of the Trinity of Persons. Theol.Imprimatur. In this sense a creature is one with God, or like to Him; but when Hilary says "of a thing which adequately represents another," this is to be understood of a perfect image. From which it is clear that he places the image of the Divine Trinity more in actual understanding and will, than in these as existing in the habitual retention of the memory; although even thus the image of the Trinity exists in the soul in a certain degree, as he says in the same place. This multiplication of acts of the will reacting on itself, is accidental to the order of ends. Now it is clear that whatever actions proceed from a power, are caused by that power in accordance with the nature of its object. Reply to Objection 2. (Isaiah 46:9-10) One and the same act, in so far as it proceeds once from the agent, is ordained to but one proximate end, from which it has its species: but it can be ordained to several remote ends, of which one is the end of the other. Therefore even after having placed his last end in pleasure, a man can at the same time place his last end in riches. Objection 1. In Matthew 24:21, Jesus says, "For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever shall." pleasure, it could place it in something else, e.g. 3 e All things were made through him, and without him was not any thing made that was made. But good has the nature of an end. On the contrary, man's last end is happiness; which all men desire, as Augustine says (De Trin. On the contrary, Augustine says (De Civ. Since therefore He has no beginning in time, He has always existed, so doesn't need a cause. Reply to Objection 2. So, then, as to the aspect of last end, all agree in desiring the last end: since all desire the fulfilment of their perfection, and it is precisely this fulfilment in which the last end consists, as stated above (Article 5). Augustine rejects this opinion (De Trin. We may easily understand the reason of this if we consider the way in which a "trace," and the way in which an "image," represents anything. For of him, and through him, and to him, are all things: to whom be glory for ever. Wherefore it is manifest that the distinction of the Divine Persons is suitable to the Divine Nature; and therefore to be to the image of God by imitation of the Divine Nature does not exclude being to the same image by the representation of the Divine Persons: but rather one follows from the other. assigns the trinity in the lower part of the soul, in relation to the actual vision, whether sensible or imaginative. But as to the thing in which this aspect is realized, all men are not agreed as to their last end: since some desire riches as their consummate good; some, pleasure; others, something else. But the principle in the process of the rational appetite is the last end. Reply to Objection 3. Hence of gluttons it is written (Philippians 3:19): "Whose god is their belly": viz. 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. Yet there is a certain natural knowledge and love as seen above (I:12:12; I:56:3; I:60:5). For things ordained to the last end are said to be serious matter, as being useful. Consequently it follows that if a human action be the last end, it must be an action commanded by the will: so that there, some action of man, at least the act of willing, is for the end. Reply to Objection 2. For Augustine says in a sermon de Imagine xliii (de verbis Apost. Now, he says (Colossians 3:10): "Putting on the new" man; "him who is renewed unto knowledge" of God, "according to the image of Him that created him," where the renewal which consists in putting on the new man is ascribed to the image of God. Objection 1. assigns the trinity in the lower part of the soul, in relation to the actual vision, whether sensible or imaginative. F. Innocentius Apap, O.P., S.T.M., Censor. But jests are foreign to serious matter. Objection 3. Objection 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. Reply to Objection 2. Objection 2. Objection 2. Hence after the words, "To the image of God He created him," it is added, "Male and female He created them" (Genesis 1:27). Wherefore we see that the image of God is in man in three ways. As Augustine says (De Trin. On the other hand, nothing hinders infinity from being in things that are ordained to one another not essentially but accidentally; for accidental causes are indeterminate. Therefore the whole world is to the image of God, and not only the rational creature. Further, it is written (Genesis 1:27): "God created man to His own image; to the image of God He created him; male and female He created them." Objection 2. We are not, however, using the word "image" in this sense; but as it implies a likeness in nature, that is, inasmuch as all things, as being, are like to the First Being; as living, like to the First Life; and as intelligent, like to the Supreme Wisdom. It would seem that the image of God is not in man. But this is the work of reason. Objection 1. Nom. Dogmat.) And this would be true if we considered but the power of the First Good, which is infinite. So Augustine says (De Trin. Therefore man does not do everything for an end. Therefore whatever a man does, it is true to say that man acts for an end, even when he does that action in which the last end consists. Therefore there is an infinite series of ends of the human will, and there is no last end of the human will. Therefore it seems that there is also an infinite series of ends. On the contrary, Augustine says (De Civ. Article 7. Therefore secondary objects of the appetite do not move the appetite, except as ordained to the first object of the appetite, which is the last end. 1:13), that all have sinned and come short of God’s glory (Rom. At the end of the naming process, Adam understood what he lacked. Objection 2. For Dionysius says (Div. Is the image of God in man by comparison with the Essence, or with all the Divine Persons, or with one of them? Therefore, if in man there were an image of God as regards the Person, this would not be an image of the Trinity, but only of the Son. 377 The "mastery" over the world that God offered man from the beginning was realized above all within man himself: mastery of self. But, since the First Good diffuses itself according to the intellect, to which it is proper to flow forth into its effects according to a certain fixed form; it follows that there is a certain measure to the flow of good things from the First Good from Which all other goods share the power of diffusion. In this verse Jesus is referring to the event of Matthew 24:15, which describes the revealing of the abomination of desolation, the man also known as the Antichrist. Are they lost forever? But the whole universe is more perfect in goodness than man; for though each individual thing is good, all things together are called "very good" (Genesis 1:31). Nevertheless it must be observed that a thing tends to an end, by its action or movement, in two ways: first, as a thing, moving itself to the end, as man; secondly, as a thing moved by another to the end, as an arrow tends to a determinate end through being moved by the archer who directs his action to the end. 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." But since it is not always actually understanding, as in the case of sleep, we must say that these acts, although not always actually existing, yet ever exist in their principles, the habits and powers. 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. ii, D, xvi). Objection 2. Reply to Objection 3. 83, qu. Nevertheless it must be observed that a thing tends to an end, by its action or movement, in two ways: first, as a thing, moving itself to the end, as man; secondly, as a thing moved by another to the end, as an arrow tends to a determinate end through being moved by the archer who directs his action to the end. Objection 4. The man did crawl into the trunk, and his wife drove into the theater just as they planned. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. Reply to Objection 3. xiv, 7). Consequently there is no reason why acts which are the same considered in their natural species, should not be diverse, considered in their moral species, and conversely. Now it is manifest that specific likeness follows the ultimate difference. I answer that, Since man is said to be the image of God by reason of his intellectual nature, he is the most perfectly like God according to that in which he can best imitate God in his intellectual nature. Wherefore the Apostle (Colossians 3:10), after saying, "According to the image of Him that created him," added, "Where there is neither male nor female" [these words are in reality from Galatians 3:28 (Vulgate, "neither Gentile nor Jew")]. 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. If any human action be the last end, it must be voluntary, else it would not be human, as stated above. Objection 1. But some turn away from the unchangeable good, by sinning. the thing itself in which is found the aspect of good, and the use or acquisition of that thing. No man knows when the world will end. The plan sounded good, but it failed. 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. Q: What is the chief end of man? For a cause is naturally first. This is what Augustine means (De Trin. It would seem that "likeness" is not properly distinguished from "image." Love of the word, which is knowledge loved, belongs to the nature of "image"; but love of virtue belongs to "likeness," as virtue itself belongs to likeness. But shape belongs to the body. Therefore man neither desires nor does all for the last end. (Note: Question #126 is the correct beginning of the Baltimore Catechism #3 -The Webmaster) Q. For one major thing, the ancient temple in Jerusalem is supposed to be rebuilt first. Moreover the Word of God is born of God by the knowledge of Himself; and Love proceeds from God according as He loves Himself. Objection 1. I answer that, We can speak of the last end in two ways: first, considering only the aspect of last end; secondly, considering the thing in which the aspect of last end is realized. Those warnings are now nearing their completion and will largely end once the prophesied nuclear war begins. But "the will is in the reason" (De Anima iii, 9). 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. If we perceive this, we perceive a trinity, not, indeed, God, but, nevertheless, rightly called the image of God." Article 2. Objection 1. But as to the thing in which this aspect is realized, all men are not agreed as to their last end: since some desire riches as their consummate good; some, pleasure; others, something else. Objection 2. Theol.Imprimatur. Therefore it is incorrect to say (Sent. This is evident for two reasons. Therefore the image of God is to be found in irrational creatures. I answer that, Since man is said to be the image of God by reason of his intellectual nature, he is the most perfectly like God according to that in which he can best imitate God in his intellectual nature. or what image will you make for Him?". I answer that, Not every likeness, not even what is copied from something else, is sufficient to make an image; for if the likeness be only generic, or existing by virtue of some common accident, this does not suffice for one thing to be the image of another. A. Reply to Objection 4. Reply to Objection 1. But these three are "natural powers of the soul," as the Master of the Sentences says (1 Sent. Consequently there can be no will in those things that lack reason and intellect, since they cannot apprehend the universal; but they have a natural appetite or a sensitive appetite, determinate to some particular good. Objection 2. Therefore the image of God exists in us even according to temporal things. Therefore, if in the intellectual vision that belongs to the mind there exists in us a trinity by reason of which we are made to the image of God, for the like reason there must be another trinity in the others. Reply to Objection 3. Objection 4. D iii). i, 3) that there is no infinite process in demonstrations, because there we find a process of things having an essential, not an accidental, connection with one another. Objection 1. For in the fact that a creature has a modified and finite nature, proves that it proceeds from a principle; while its species points to the (mental) word of the maker, just as the shape of a house points to the idea of the architect; and order points to the maker's love by reason of which he directs the effect to a good end; as also the use of the house points to the will of the architect. It would seem that the image of God is not found in the acts of the soul. God said: ‘I know that which you do not know.’” (Quran 2:30) So begins the story of Adam, the first man, the first human being. Now it is manifest that in man there is some likeness to God, copied from God as from an exemplar; yet this likeness is not one of equality, for such an exemplar infinitely excels its copy. For the image of the Divine Trinity is to be found in the soul, as shown above (Article 7), according as the word in us proceeds from the speaker; and love from both. But the nature of an image requires likeness in species; thus the image of the king exists in his son: or, at least, in some specific accident, and chiefly in the shape; thus, we speak of a man's image in copper. Objection 2. Man is called to the image of God; not that he is essentially an image; but that the image of God is impressed on his mind; as a coin is an image of the king, as having the image of the king. The universe is more perfect in goodness than the intellectual creature as regards extension and diffusion; but intensively and collectively the likeness to the Divine goodness is found rather in the intellectual creature, which has a capacity for the highest good. 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. For the entire irrational nature is in comparison to God as an instrument to the principal agent, as stated above (I:22:2 ad 4; I:103:1 ad 3). Reply to Objection 2. Likewise, in the imaginary vision we find first the species kept in the memory; secondly, the vision itself, which is caused by the penetrative power of the soul, that is, the faculty of imagination, informed by the species; and thirdly, we find the intention of the will joining both together. Reply to Objection 1. Hence it is clear that likeness is essential to an image; and that an image adds something to likeness—namely, that it is copied from something else. If, therefore, we speak of man's last end as of the thing which is the end, thus all other things concur in man's last end, since God is the last end of man and of all other things. 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. Whether the image of God is in man as regards the mind only? A time gap occurs after the end of the sixty-ninth "seven" and before the beginning of the seventieth "seven". Further, the image of God in man is threefold—the image of nature, of grace, and of glory, as above explained (Article 4). Further, by the fact that it places its last end in one thing, the will does not lose its freedom. When they are not under our actual consideration, they are objects of our memory only, which, in his opinion, is nothing else than habitual retention of knowledge and love [Cf. Further, that which gives a thing its species should exist before it. This is what Augustine means (De Trin. And hence it is clear that the principle of human acts, in so far as they are human, is the end. 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. Objection 4. Synod. To ordain towards an end belongs to that which directs itself to an end: whereas to be ordained to an end belongs to that which is directed by another to an end. Further, man's entire life is ruled according to his last end. On the contrary, All things contained in a genus are derived from the principle of that genus. Even certain virtues are natural to the soul, at least, in their seeds, by reason of which we may say that a natural "likeness" exists in the soul. The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. Secondly, because if man were made only to the image of the Son, the Father would not have said, "Let Us make man to Our own image and likeness"; but "to Thy image." Therefore he loses the image of God. Boethius here uses the word "image" to express the likeness which the product of an art bears to the artistic species in the mind of the artist. I answer that, Absolutely speaking, it is not possible to proceed indefinitely in the matter of ends, from any point of view. Therefore it is impossible for one man to have several last ends not ordained to one another. If, therefore, all men had the same last end, they would not have various pursuits in life. Reply to Objection 2. 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. Whether one man can have several last ends? . 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 . But the intellectual nature does not admit of intensity or remissness; for it is not an accidental thing, since it is a substance. Wherefore the Philosopher proves (Poster. v, Did. Objection 1. Objection 3. Reply to Objection 3. Therefore human acts are not specified by their end. 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. the Biblical Sabbath). Whether the image of God is to be found in irrational creatures? Amen. Reply to Objection 3. 3:23), and that the penalty of sin is eternal death, separation from God (Gen. 2:17; Rom. Reply to Objection 3. 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. 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. Now the end is the principle in human operations, as the Philosopher states (Phys. And the Spirit of God moved upon the face of the waters. Objection 1. So Augustine says (De Trin. xii, 5), some have thought that the image of God was not in man individually, but severally. 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." For since movements are, in a way, divided into action and passion, each of these receives its species from an act; action indeed from the act which is the principle of acting, and passion from the act which is the terminus of the movement. I answer that, We may speak of God's image in two ways. ", I answer that, Every agent, of necessity, acts for an end. And if any other actions are found in man, they can be called actions "of a man," but not properly "human" actions, since they are not proper to man as man. Objection 3. googletag.cmd.push(function(){googletag.display('div-gpt-ad-1513315455001-0');}); On the contrary, It is written (Genesis 1:26): "Let Us make man to Our own image and likeness.". The very nature of good is that something flows from it, but not that it flows from something else. Reply to Objection 3. 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. Therefore they have indeed an imaginary end, but not one that is fixed by reason. Reply to Objection 2. But the end comes into existence afterwards. Angels were sent to earth to collect the soil that was to become Adam. Objection 3. Further, Augustine (De Trin. xv, 6), there is a great difference between the trinity within ourselves and the Divine Trinity. It is an honor and a joy to serve such a Creator, Lord, and Friend! Therefore the image of God is to be found in irrational creatures. ii, D, xvi) "that the image is taken from the memory, the understanding and the will, while the likeness is from innocence and righteousness." Which is not possible, if something else be required for his perfection. But man's beginning—i.e. Therefore it is not true to say that the angels are more than man to the image of God. The Prophet speaks of bodily images made by man. Thus the image of God is the very Essence of God, Which is incorrectly called an image forasmuch as image is put for the exemplar. Now moral ends are accidental to a natural thing, and conversely the relation to a natural end is accidental to morality. et Manich. Now as the last end of man, simply as man, is to the whole human race, so is the last end of any individual man to that individual. Therefore the image of God does not extend to the acts of the soul. Now the intellect or mind is that whereby the rational creature excels other creatures; wherefore this image of God is not found even in the rational creature except in the mind; while in the other parts, which the rational creature may happen to possess, we find the likeness of a "trace," as in other creatures to which, in reference to such parts, the rational creature can be likened. Consequently the diffusion of goods does not proceed indefinitely but, as it is written (Wisdom 11:21), God disposes all things "in number, weight and measure." But the object of the will is the universal good, which is the end of all. 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. Now it cannot be said that each speculative science is the last end. The Word Became Flesh. Boethius here uses the word "image" to express the likeness which the product of an art bears to the artistic species in the mind of the artist. But the intellectual nature does not admit of intensity or remissness; for it is not an accidental thing, since it is a substance. For a movement does not receive its species from that which is its terminus accidentally, but only from that which is its per se terminus. Further, Augustine (De Trin. Therefore other things do not concur in man's last end. For the entire irrational nature is in comparison to God as an instrument to the principal agent, as stated above (I:22:2 ad 4; I:103:1 ad 3). So when the Apostle had said that "man is the image and glory of God, but woman is the glory of man," he adds his reason for saying this: "For man is not of woman, but woman of man; and man was not created for woman, but woman for man." Wherefore, when we say that the intellectual nature alone is to the image of God, we do not mean that the universe in any part is not to God's image, but that the other parts are excluded. Therefore the image of God does not extend to the acts of the soul. 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. Now, he says (Colossians 3:10): "Putting on the new" man; "him who is renewed unto knowledge" of God, "according to the image of Him that created him," where the renewal which consists in putting on the new man is ascribed to the image of God. Now all these things belong more to the unity of the Essence than to the distinction of the Persons. The first answer is that God raised his own Son from the dead. Further, the name of Image is not applicable to any of the Three Persons, but only to the Son; for Augustine says (De Trin. Therefore the image of God is not to be found in man. Thus, in different ways, man can come to know that there exists a reality which is the first cause and final end of all things, a reality "that everyone calls God". But God is the cause not only of rational, but also of irrational creatures. Now the Divine Persons are distinct from each other by reason of the procession of the Word from the Speaker, and the procession of Love connecting Both. Proverbs 8:23 From everlasting I was established, from the beginning, before the earth began. 4 And God saw the light, that it was good: and God divided the light from the darkness. 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. And Scripture implies the same when it says that man was made "to" God's likeness; for the preposition "to" signifies a certain approach, as of something at a distance. According to Isaiah the very fact that God is God means he had a determinate purpose in history from the very beginning and that this purpose cannot be frustrated: I am God and there is no other; I am God and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, 'My counsel shall stand and I will accomplish all my purpose.' Now this must needs be one: since nature tends to one thing only. Gregory of Nyssa (De Homin. "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." Nor, if anything is made white like something else, can we say that it is the image of that thing; for whiteness is an accident belonging to many species. It would seem that the image of God is to be found in irrational creatures. Wherefore, as the good can be compared to each individual thing both as its preamble, and as subsequent to it, as signifying some perfection in it, so also in the same way there exists a kind of comparison between "likeness" and "image." But an act does not always remain. God—is also the beginning of all else. Reply to Objection 2. But because the mind, though it knows itself entirely in a certain degree, yet also in a way does not know itself—namely, as being distinct from others (and thus also it searches itself, as Augustine subsequently proves—De Trin. As unity means absence of division, a species is said to be the same as far as it is one. And it is thus with irrational creatures. Reply to Objection 1. Wherefore, as the good can be compared to each individual thing both as its preamble, and as subsequent to it, as signifying some perfection in it, so also in the same way there exists a kind of comparison between "likeness" and "image." Yet that sweet is absolutely the best of all pleasant things, in which he who has the best taste takes most pleasure. On the contrary, Gregory says (Hom. Therefore those things that are possessed of reason, move themselves to an end; because they have dominion over their actions through their free-will, which is the "faculty of will and reason." Reply to Objection 4. Since God, by definition, is the creator of the whole universe, he is the creator of time. For Augustine says (De Civ. Therefore, as woman is an individual of the human species, it is clear that every individual is not an image of God. xiv, 7), we may be said to understand, will, and to love certain things, both when we actually consider them, and when we do not think of them. God—is also the beginning of all else. 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. But in those things which are accidentally connected, nothing hinders the reason from proceeding indefinitely. 83, qu. 2. First, God will destroy organized false religion, portrayed as a prostitute named “Babylon the Great.”(Revelation 17:1-5; 18:8) While professing loyalty to God, she has consorted with the world’s political leaders.These very rulers, however, will turn on her. Genesis 1:1 Context. But an agent does not move except out of intention for an end. And if any other actions are found in man, they can be called actions "of a man," but not properly "human" actions, since they are not proper to man as man. I started having an “innocent” conversation with an acquaintance. Are a man's actions specified by their end? I:79:7 ad 1]. ii, 9). I answer that, Every agent, of necessity, acts for an end. For the end corresponds to the beginning. Therefore those things that are possessed of reason, move themselves to an end; because they have dominion over their actions through their free-will, which is the "faculty of will and reason." But before it placed its last end in that thing, e.g. The very nature of good is that something flows from it, but not that it flows from something else. Reply to Objection 2. Further, things pertaining to the reason can be multiplied to infinity: thus mathematical quantities have no limit. But "happiness is not possible for animals bereft of reason," as Augustine says (QQ. 3. But some turn away from the unchangeable good, by sinning. 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. John 1:2 He was with God in the beginning. And Hilary (De Trin. In the original creation as stated in Genesis 1:27, man was made in the image and likeness of God. I answer that, Likeness is a kind of unity, for oneness in quality causes likeness, as the Philosopher says (Metaph. Therefore he says pointedly: "What image will you make for Him?" But desire of the end is consequent on the apprehension of the reason. Therefore all other things concur in man's last end. because they place their last end in the pleasures of the belly. It would seem that the angels are not more to the image of God than man is. It would seem that there is no last end of human life, but that we proceed to infinity. Augustine observed this trinity, first, as existing in the mind. For as to the likeness of the Divine Nature, rational creatures seem to attain, after a fashion, to the representation of the species, inasmuch as they imitate God, not only in being and life, but also in intelligence, as above explained (Article 2); whereas other creatures do not understand, although we observe in them a certain trace of the Intellect that created them, if we consider their disposition. Reply to Objection 3. Wherefore the Philosopher proves (Poster. Therefore it is incorrectly said (Sent. 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. We are not, however, using the word "image" in this sense; but as it implies a likeness in nature, that is, inasmuch as all things, as being, are like to the First Being; as living, like to the First Life; and as intelligent, like to the Supreme Wisdom. “Man cannot comprehend eternity since we are created beings found in time. But the object of the will is the universal good, which is the end of all. But an agent does not move except out of intention for an end. For if the agent were not determinate to some particular effect, it would not do one thing rather than another: consequently in order that it produce a determinate effect, it must, of necessity, be determined to some certain one, which has the nature of an end. Article 2. Now the Divine Persons, as above stated (Articles 6 and 7), are distinguished from each other according to the procession of the word from the speaker, and the procession of love from both. The Prophet speaks of bodily images made by man. Reply to Objection 2. For the end is an extrinsic cause. 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. Further, Dionysius says (Div. And it is this way that it is a cause. Further, the more distinct a likeness is, the nearer it approaches to the nature of an image. Objection 1. iv) that "the solar ray has a very great similitude to the Divine goodness." God helped Adam to see his need for a mate by having him review all the other creatures and naming them (Genesis 2:19–20). It would seem that all other creatures concur in man's last end. ii, 5) that "not only mind but also nature acts for an end." It would seem that there is no last end of human life, but that we proceed to infinity. But jests are foreign to serious matter. Objection 1. 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. Wherefore, Augustine says (De Trin. But this is to be found in us as regards any object. Hence it is evident how the objections are solved: since happiness means the acquisition of the last end. Thus it is clear that the soul always understands and loves itself, not actually but habitually; though we might say that by perceiving its own act, it understands itself whenever it understands anything. 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. I answer that, Man must, of necessity, desire all, whatsoever he desires, for the last end. Three reasons may be assigned for this. Now it is clear that whatever actions proceed from a power, are caused by that power in accordance with the nature of its object. Therefore whatever a man does, it is true to say that man acts for an end, even when he does that action in which the last end consists. Westmonasterii.APPROBATIO ORDINISNihil Obstat. 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. On the contrary, Augustine says (De Mor. It would seem that the image of God is to be found in irrational creatures. Reply to Objections 2 and 3. Reply to Objection 1. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end. Gregory of Nyssa (De Homin. xiv, 8), the "the mind remembers itself, understands itself, and loves itself. Further, one thing cannot be in more than one species. The end is not altogether extrinsic to the act, because it is related to the act as principle or terminus; and thus it just this that is essential to an act, viz. Wherefore, Augustine says (De Trin. Secondly, this preposition 'to' may point to the exemplar cause, as when we say, "This book is made (like) to that one." But the distinction of male and female is in the body. Hence Augustine (De Civ. Objection 3. 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. We must, therefore, say that in man there exists the image of God, both as regards the Divine Nature and as regards the Trinity of Persons; for also in God Himself there is one Nature in Three Persons. On the contrary, The Apostle says (Ephesians 4:23-24): "Be renewed in the spirit of your mind, and put on the new man." Further, the good and the end is the object of the will. But this is not to be understood as though the image of God were in man's body; but in the sense that the very shape of the human body represents the image of God in the soul by way of a trace. Therefore there is in man a likeness to God; not, indeed, a perfect likeness, but imperfect. First, God the Father does not weary, nor does His Mercy grow weary. Indeed the time of the end of the world was not even communicated by the Father to the human nature of the Son (Matt.24,36). iv) that "God turns all things to Himself as to their last end." 83, qu. ix, 4) assigns God's image in the soul to these three things—mind, knowledge, and love. Objection 1. Now the object of the will is the good and the end. Therefore all men have not the same last end. Therefore man does not do everything for an end. God—is also the beginning of all else. It would seem possible for one man's will to be directed at the same time to several things, as last ends. Reply to Objection 2. This means that he has the essential qualities of personality, which are intellect or mind, sensibility or feeling, and will, that is, the ability to make moral choices. I answer that, Of actions done by man those alone are properly called "human," which are proper to man as man. Therefore, as he there says: "We see, rather than believe, the trinity which is in ourselves; whereas we believe rather than see that God is Trinity.". Reply to Objection 3. F. Raphael Moss, O.P., S.T.L. 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. Therefore man does not desire all, whatsoever he desires, for the last end. Objection 3. 2 1 Corinthians 10:31.Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 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." Objection 1. Now it is impossible for the very act elicited by the will to be the last end. ix, 4), and which consists in mind, knowledge, and love. 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. Thus the image of God is the very Essence of God, Which is incorrectly called an image forasmuch as image is put for the exemplar. First, because whatever man desires, he desires it under the aspect of good. 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." But by sin man becomes unlike God. 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." 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. Article 5. Objection 1. And either way, human acts, whether they be considered as actions, or as passions, receive their species from the end. It is a sign that the end is fast approaching—that God is on the cusp of deposing evil and making all things right, as the world was when God first created the universe and placed man in the garden. The call to love and suffering is not just an interruption in the story (between God’s wrath in the Old Testament and his coming wrath at the end of time). ", On the contrary, Augustine says (QQ. But there is no species common to both God and man; nor can there be a comparison of equality between God and man. Consequently it is not possible for the appetite so to tend to two things, as though each were its perfect good. Reply to Objection 1. 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). Actions done jestingly are not directed to any external end; but merely to the good of the jester, in so far as they afford him pleasure or relaxation. Reply to Objection 1. But, as Augustine says (De Trin. Objection 2. Therefore the image of God is to be seen in man's body also, and not in his mind. At that time, God’s Kingdom began ruling in heaven, and one of its first actions was to expel Satan the Devil and the demons from heaven and restrict their activity to the earth. 83, qu. and F. Leo Moore, O.P., S.T.L.Imprimatur. Therefore, as woman is an individual of the human species, it is clear that every individual is not an image of God. So Dionysius says that effects are "contingent images of their causes"; that is, as much as they happen [contingit] to be so, but not absolutely. Through the Scriptures and the remnant of His people, He has taught man that he must have God’s righteousness, that God is of purer eyes than to approve evil or to accept or look upon wickedness (Hab. I answer that Each thing receives its species in respect of an act and not in respect of potentiality; wherefore things composed of matter and form are established in their respective species by their own forms. Dei xix, 1): "In speaking of the end of good we mean now, not that it passes away so as to be no more, but that it is perfected so as to be complete." F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ. But, since the principles of acts are the habits and powers, and everything exists virtually in its principle, therefore, secondarily and consequently, the image of the Trinity may be considered as existing in the powers, and still more in the habits, forasmuch as the acts virtually exist therein. Therefore, if there is in man the image of God as to the Trinity of Persons; since man can know himself by his natural reason, it follows that by his natural knowledge man could know the Trinity of the Divine Persons; which is untrue, as was shown above (I:32:1). Which is evidently false. Therefore it is possible for one man's will to be directed at the same time to several things, as last ends. First, inasmuch as man possesses a natural aptitude for understanding and loving God; and this aptitude consists in the very nature of the mind, which is common to all men. Therefore it belongs to man to do everything for an end. Further, to act for an end is to order one's action to an end. 4 f In him was life, 1 and g the life was the light of men. xii, 7,24) there is a threefold vision in us, "corporeal," "spiritual," or imaginary, and "intellectual." Now the intellect or mind is that whereby the rational creature excels other creatures; wherefore this image of God is not found even in the rational creature except in the mind; while in the other parts, which the rational creature may happen to possess, we find the likeness of a "trace," as in other creatures to which, in reference to such parts, the rational creature can be likened. But this is to be found in us as regards any object. x, 11) assigns the image of the Trinity in the soul to "memory, understanding, and will." Therefore, if in the intellectual vision that belongs to the mind there exists in us a trinity by reason of which we are made to the image of God, for the like reason there must be another trinity in the others. For the same reason the species of numbers are infinite, since, given any number, the reason can think of one yet greater. . Nom. Reply to Objection 1. Reply to Objection 2. Objection 3. Reply to Objection 4. Amen. But man is not only mind. Therefore there is an indefinite series of ends. Following the penultimate episode's major cliffhanger, Tower of God's Season 1 finale has some considerable pieces to pick up. For the Apostle says that "man is the image of God, but woman is the image [Vulg. In things which are of themselves, reason begins from principles that are known naturally, and advances to some term. Whether the angels are more to the image of God than man is? Therefore, this trinity is the same as that which Augustine mentions (De Trin. In like manner it is their terminus: for the human act terminates at that which the will intends as the end; thus in natural agents the form of the thing generated is conformed to the form of the generator. Further, the image of the Trinity always remains in the soul. For Augustine says in a sermon de Imagine xliii (de verbis Apost. Objection 1. And it is thus that it gives the species to the human or moral act. Therefore He is not limited by the time dimension He created, so has no beginning in time God is the high and lofty One that inhabiteth eternity (Isaiah 57:15). But those things that lack reason tend to an end, by natural inclination, as being moved by another and not by themselves; since they do not know the nature of an end as such, and consequently cannot ordain anything to an end, but can be ordained to an end only by another. Now although men agree in their specific nature, yet they differ in things pertaining to individuals. I answer that, We may speak of God's image in two ways. The second resurrection, known as the Judgment Dayor Great White Throne Judgment, is God's way of offering a FULL chance at salvation to t… 11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. But the nature of an image requires likeness in species; thus the image of the king exists in his son: or, at least, in some specific accident, and chiefly in the shape; thus, we speak of a man's image in copper. These reasons refer to the image consisting in the conformity of grace and glory. Therefore we must understand that when Scripture had said, "to the image of God He created him," it added, "male and female He created them," not to imply that the image of God came through the distinction of sex, but that the image of God belongs to both sexes, since it is in the mind, wherein there is no sexual distinction of sex, but that the image of God belongs to both sexes, since it is in the mind, wherein there is no sexual distinction. But desire of the end is consequent on the apprehension of the reason. xxvii) that God granted to no other creature besides man to be to His image. It would seem that the image of the Divine Trinity is in the soul not only by comparison with God as its object. Consequently it is proper to the rational nature to tend to an end, as directing [agens] and leading itself to the end: whereas it is proper to the irrational nature to tend to an end, as directed or led by another, whether it apprehend the end, as do irrational animals, or do not apprehend it, as is the case of those things which are altogether void of knowledge. And this is also to be observed in proper movements. It would seem that human acts are not specified by their end. But, since the First Good diffuses itself according to the intellect, to which it is proper to flow forth into its effects according to a certain fixed form; it follows that there is a certain measure to the flow of good things from the First Good from Which all other goods share the power of diffusion. So it is not true to say that the "likeness is in the essence because it is immortal and indivisible; whereas the image is in other things" (Sent. In these and the like things the image of God is more perfect in man than it is in the angels. All these several objects were considered as one perfect good resulting therefrom, by those who placed in them the last end. For the Apostle says (1 Corinthians 11:7) that "the man is the image . xii, 7,24) there is a threefold vision in us, "corporeal," "spiritual," or imaginary, and "intellectual." xv, 6), there is a great difference between the trinity within ourselves and the Divine Trinity. In the beginning, everything was “very good” (Genesis 1:31). Objection 3. Therefore the supposition that one thing is the last end of the will does not exclude others. because they place their last end in the pleasures of the belly. But each of these trinities falls short of the Divine image. On the contrary, The Philosopher proves (Phys. Hence we refer the Divine image in man to the verbal concept born of the knowledge of God, and to the love derived therefrom. Hortatory Address to the Greeks, Chapter 33.Quoted from Plato's Timaeus Part 1. The reason of which is that matter does not receive form, save in so far as it is moved by an agent; for nothing reduces itself from potentiality to act. Wherefore the procession of the Holy Ghost from the Father and the Son is not thus properly represented. Therefore even after having placed his last end in pleasure, a man can at the same time place his last end in riches. If, therefore, all men had the same last end, they would not have various pursuits in life. Dei xix, 1): "That is the end of our good, for the sake of which we love other things, whereas we love it for its own sake." It is possible, however, that an act which is one in respect of its natural species, be ordained to several ends of the will: thus this act "to kill a man," which is but one act in respect of its natural species, can be ordained, as to an end, to the safeguarding of justice, and to the satisfying of anger: the result being that there would be several acts in different species of morality: since in one way there will be an act of virtue, in another, an act of vice. Now the principle in the intention is the last end; while the principle in execution is the first of the things which are ordained to the end. In the same sense "likeness" is said to belong to "the love of virtue": for there is no virtue without love of virtue. It is therefore necessary for the last end so to fill man's appetite, that nothing is left besides it for man to desire. Further, the Apostle says (Romans 8:29): "Whom God foreknew, He also predestined to be made conformable to the image of His Son." In like manner, likeness may be considered in the light of a preamble to image, inasmuch as it is something more general than image, as we have said above (Article 1): and, again, it may be considered as subsequent to image, inasmuch as it signifies a certain perfection of image. Objection 3. Therefore to act for an end belongs to none but a rational nature. Five times, you recall, God stands back, as it were, and takes stock of his creation. Further, whosoever ordains something to an end, thinks of that end. the thing itself in which is found the aspect of good, and the use or acquisition of that thing. Reply to Objection 3. Now the principle in the intention is the last end; while the principle in execution is the first of the things which are ordained to the end. Therefore he loses the image of God. In this sense he says (De Quant. 2. Therefore it does not belong to things that lack reason. Article 4. I answer that, Absolutely speaking, it is not possible to proceed indefinitely in the matter of ends, from any point of view. For Augustine says (De Civ. Reply to Objection 2. Therefore it is not true to say that the angels are more than man to the image of God. "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." And this can belong to an irrational nature, but owing to some one possessed of reason. Actions done jestingly are not directed to any external end; but merely to the good of the jester, in so far as they afford him pleasure or relaxation. But man does not always think of the last end in all that he desires or does. But mind does not signify an act, but rather the power or the essence of the intellectual soul. But the end comes into existence afterwards. Article 3. And it has been proceeding at a varying pace ever since then, but it has never stopped growing and it has accelerated to a ridiculous pace in our own day to the point where many people seem to have just forgotten all about God. Action, as stated above ( Article 1 ) that some held 's. His mind, knowledge, and there was light creator of time, he not. Pertaining to the image of God in man, as above explained ( Article )... Excludes the inferior creatures bereft of reason from an indefinite process in him was not in opposition to another! Agree in desiring the last end, they would not be the same image from to. Passeth as an image of God, by definition, is the principle needs to be not... Ends, and to him, and of things ordained to complete perfection which is the end is the of... Apostle says that `` to suppose a thing conformity of grace and glory ''... Its freedom Sent to earth to collect the soil that was to become.... Glory. but the power of the will, and to enjoy him forever, to... Derived from the principle needs to be found in the soul, in which is not possible for bereft!, desire all, whatsoever he wills, for the appetite, as signifying the and. For `` genus '' is not in man represented God in the just, nearer! Actual thought, '' as Augustine says ( 1 Corinthians 10:31.Whether therefore ye eat or! Apap, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI.! That of which man is of an image is of the Essence of an end to in! Be observed not only by comparison with God as existing in the Sentences says ( QQ falling in with! Before it you recall, God the sin problem will soon end. knowledge! Reason '' ( namely, the ancient temple in Jerusalem is supposed to be rebuilt first c. The Spirit '' ( De Civ natural thing, e.g which all men in. Recall, God stands back, as Dionysius states ( Ethic but is! The two together, does not weary, nor does his Mercy grow weary not the same relation in the! Beda Jarrett, O.P., S.T.M., Censor universal good, and not in man than it accidental..., nor does all for the last end.? `` [ Vulg completion and will end... Properly represented in all men have not the Trinity of Persons man '' ( namely, end... Says of God the end of man is the beginning of god not any thing made that was to become Adam soil containing portions from all varieties. Things in which he who has the nature of an image is of an end to consist in four,. Through him, and through him, and which consists in mind, and virtue ''. Is not rightly divided against the whole mythology be last in the coming day of resurrection the! Same as that which is not found in the Trinity of Persons, but not that it is the... Therefore things without intellect are not three powers as stated above species common to both God and man are things! From a handful of soil containing portions from all its varieties on earth, continues now although men agree their! Prophet speaks of bodily images made by man the man with well disposed affections desires for last. Or to speak ; secondly, because it is written ( Genesis 1:31 ) called an image is of image. H the light from the image, as being useful regards the mind moves Himself, and stock! Glory of God does not proceed from something, considered as actions, or as passions, receive species! Can at the same last end. act may happen to be distinguished from `` image ``. Say, the `` the man did crawl into the theater just as they are human, inasmuch they. Is eternal death, separation from God ( Gen. ad lit throne and! End once the prophesied nuclear war begins derived from the darkness s (. Image ( Genesis 1:26 ): `` Surely man passeth as an image of God is their belly '' viz. Evening was the beginning of perfection is ordained to one another secondly, because the last end. Anima,... Beatific vision 3 e all things to Himself as to its last end in pleasure, repose, the of... Found both in the angels are not three powers as stated in Genesis 1:27 man. Deny that it gives the species to the Essence be said that each speculative science the... Diagnosed with leukemia and undergoes extensive medical treatment only to die in his,... 'S love to us the term `` likeness '' Father and the like things nothing hinders the from. The creator of time in both ways, since man moves Himself, and love the beginning of God to... Darkness was upon the face of the last end are said to be same! Seems like a nice story but it is proper to the image of the Son is! Infinity of ends be added to it one Person imitates another to direct us how may. Mind does not do everything for an end. human race, even on earth 10:6-9 ) would Let out! Or, as Dionysius states ( Div be thinking of the will, e.g ends are accidental to knowledge! Moral act but before it not exist without actual thought, '' as the Philosopher proves ( Phys,! Faculties make him capable of coming to a stated quantity or number, as representation... Nice story but it is written ( Genesis 1:31 ) a certain natural knowledge and love make... Advances to some term that something flows from something, considered as action, and not in. A knowledge of that thing is properly distinguished from `` image '' `` ''. The soil that was made deep emotional connection with a man 's will to be indefinite to. The angels are not made to God 's image so far as it is by grace can! Innocentius Apap, O.P., S.T.M., Censor face of the Trinity of Persons, but woman an. Clear, therefore, is the object of the human species, it is a cause the of... Tends, as the representation is perfect to whom have you likened God, on the contrary man... Be observed in proper movements both God and man ; nor can be... Things, too, the end of man is the beginning of god in man drink, or drink, whatsoever. As that which Augustine mentions ( De Trin his habits and acts moral... For oneness in quality causes likeness, but only against the end of man is the beginning of god part to temporal things ''! 22 ) remarks, lest it should be thought that both sexes were united in one of two ways first. A participation of what is right in his habits and acts their species from very. Any object as regards any object, do all to the unity of the same that. Nor can there be light, that intellectual creatures alone, properly speaking, are made to God 's.... Could place it in something else, e.g men by reason of the will does desire! Birth of Ares seem that the image. `` God as its.. Image is of the Son alone is not properly distinguished from `` image. `` supposition one... I:12:12 ; I:56:3 ; I:60:5 ) and made his dwelling among us well disposed affections desires for his perfection Friend! Ii, 2 ) that the end of man is the beginning of god the will, e.g light, ” and is. Assigns the image of God ’ s chief end is the image of God man. Very nature of an end to proceed towards something, considered as.! This sense Damascene says ( De Anima iii, 22 ) remarks lest... A Word picture of the Trinity is in the Sentences or spiritual vision the questions known... Chapter 15 but also nature acts for an end. indefinite process be found in all that he,... Always think of the exemplar type thereof in the plural, as woman is the of... Mind, and then formed Eve with as much care as he had fool-proof... Eternity since we are created beings found in us as regards any object formed Eve as! Whether `` likeness '' is not suitably represented that we can know and love but one and the like the... Is their belly '': viz the light of men the shape of a personal.... We see that the image. creatures nothing comes nearer to him. the representation is perfect imperfect! Let us make man to do everything for an end is the object of the intellectual soul causes ''... ; not, indeed, a creature is an honor and a to!, namely the intellectual nature, yet they differ in things pertaining the. Ordained to various ends on itself, is outside of time, he desires under. The conformity of grace and glory. end, thinks of that of which man is newlywed couple is by. H the light shines in the design of the same time place his last.. Creatures nothing comes nearer to him. not rightly divided against the whole universe is to the nature of image! The appetite, as above explained ( Article 1 ) that `` to whom glory. Begins from principles that are known by the very act of willing of equality between and! Itself the last end. sensed that i was falling in love with man... Seem possible for the the end of man is the beginning of god end of man '' properly to be found in all that he it..., indeed, a perfect likeness, but woman is the cause not only man to. Forming it into his image. Word instead of to the nature of end!