1 Objection 1: It would seem that the image of God is not found in every man. For the Apostle says that man is the image of God, but woman is the image Vulg. glory) of man 1 Cor. 11, 7). Therefore, as woman is an individual of the human species, it is clear that every individual is not an image of God.
1 Ad quartum sic proceditur. Videtur quod imago Dei non inveniatur in quolibet homine. Dicit enim apostolus, I ad Cor. XI, quod vir est imago Dei, mulier autem est imago viri. Cum ergo mulier sit individuum humanae speciei, non cuilibet individuo convenit esse imaginem Dei.
2 Objection 2: Further, the Apostle says Rm. 8, 29): Whom God foreknew, He also predestined to be made conformable to the image of His Son. But all men are not predestined. Therefore all men have not the conformity of image.
2 Praeterea, apostolus dicit, Rom. VIII, quod illos quos Deus praescivit conformes fieri imagini filii sui, hos praedestinavit. Sed non omnes homines praedestinati sunt. Ergo non omnes homines habent conformitatem imaginis.
3 Objection 3: Further, likeness belongs to the nature of the image, as above explained Article 1). But by sin man becomes unlike God. Therefore he loses the image of God.
3 Praeterea, similitudo est de ratione imaginis, ut supra dictum est. Sed per peccatum fit homo Deo dissimilis. Ergo amittit Dei imaginem.
4 On the contrary, It is written Ps. 38, 7): Surely man passeth as an image.
4 Sed contra est quod dicitur in Psalmo XXXVIII, veruntamen in imagine pertransit homo.
5 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. Now the intellectual nature imitates God chiefly in this, that God understands and loves Himself. Wherefore we see that the image of God is in man in three ways. 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. Secondly, inasmuch as man actually and habitually knows and loves God, though imperfectly; and this image consists in the conformity of grace. Thirdly, inasmuch as man knows and loves God perfectly; and this image consists in the likeness of glory. Wherefore on the words, The light of Thy countenance, O Lord, is signed upon us Ps. 4, 7), the gloss distinguishes a threefold image of creation, of re-creation, and of likeness. The first is found in all men, the second only in the just, the third only in the blessed.
5 Respondeo dicendum quod, cum homo secundum intellectualem naturam ad imaginem Dei esse dicatur, secundum hoc est maxime ad imaginem Dei, secundum quod intellectualis natura Deum maxime imitari potest. Imitatur autem intellectualis natura maxime Deum quantum ad hoc, quod Deus seipsum intelligit et amat. Unde imago Dei tripliciter potest considerari in homine. Uno quidem modo, secundum quod homo habet aptitudinem naturalem ad intelligendum et amandum Deum, et haec aptitudo consistit in ipsa natura mentis, quae est communis omnibus hominibus. Alio modo, secundum quod homo actu vel habitu Deum cognoscit et amat, sed tamen imperfecte, et haec est imago per conformitatem gratiae. Tertio modo, secundum quod homo Deum actu cognoscit et amat perfecte, et sic attenditur imago secundum similitudinem gloriae. Unde super illud Psalmi IV, signatum est super nos lumen vultus tui, domine, Glossa distinguit triplicem imaginem, scilicet creationis, recreationis et similitudinis. Prima ergo imago invenitur in omnibus hominibus; secunda in iustis tantum; tertia vero solum in beatis.
6 Reply to Objection 1: The image of God, in its principal signification, namely the intellectual nature, is found both in man and in woman. Hence after the words, To the image of God He created him, it is added, Male and female He created them Gn. 1, 27). Moreover it is said them in the plural, as Augustine Gen. ad lit. iii, 22) remarks, lest it should be thought that both sexes were united in one individual. But in a secondary sense the image of God is found in man, and not in woman: for man is the beginning and end of woman; as God is the beginning and end of every creature. 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.
6 Ad primum ergo dicendum quod tam in viro quam in muliere invenitur Dei imago quantum ad id in quo principaliter ratio imaginis consistit, scilicet quantum ad intellectualem naturam. Unde Gen. I, cum dixisset, ad imaginem Dei creavit illum, scilicet hominem, subdidit, masculum et feminam creavit eos, et dixit pluraliter eos, ut Augustinus dicit, ne intelligatur in uno individuo uterque sexus fuisse coniunctus. Sed quantum ad aliquid secundario imago Dei invenitur in viro, secundum quod non invenitur in muliere, nam vir est principium mulieris et finis, sicut Deus est principium et finis totius creaturae. Unde cum apostolus dixisset quod vir imago et gloria est Dei, mulier autem est gloria viri; ostendit quare hoc dixerit, subdens, non enim vir est ex muliere, sed mulier ex viro; et vir non est creatus propter mulierem, sed mulier propter virum.
7 Reply to Objection 2: and 3: These reasons refer to the image consisting in the conformity of grace and glory.
7 Ad secundum et tertium dicendum quod illae rationes procedunt de imagine quae est secundum conformitatem gratiae et gloriae.