Image Of Man Aquinas Analysis

flesh,” the man and the woman experience in a particular way the meaning of their body. St Paul writes, and “I have put on the new self, which is being renewed after the image of its Creator“(Col 3:10). This is of all the sanctity and sacredness of Adam and Eve who were created “in the image and likeness of God” (Gen 2:27) and given the responsibility of procreation and re-reaction which demanded them of being together. It is this affirmation that constitutes what is visibly female and male through which personal intimacy of mutual communication and purity is realized. With regard we recall when God says, “It is not good that the man should be alone” (Gen 2:18). Man resembles God not only because of the spiritual nature of his immortal soul

Thomas Aquinas on his treaties on the creation of Man. He produced various questions in the first part of the Summa Theologiae, question 93, Aquinas starts his argument by asking; “Is the image of God in Man.” In responding to this question, he refers to St Augustine who teaches that, “there is an image of God, but it is imperfect in the sense that we are not equal to God. But, Man is said to be an image of God as an exemplar. The image of God is perfect in the first born that is Jesus Christ who has identical nature with him.” In this way we can say that, man is said to be made in the image and likeness of God not because he is equal to God but because of his intellect which raises him to the level of being like God. Thomas continues in his arguments by quoting St Augustine in (Gen. ad lit. vi,12): “Man’s excellence consists in the fact that God made him in his own image by giving him an intellectual soul, which raises him above the bests of the field. Since Man is said to be the image of God because of his intellectual nature, he is most perfectly like God in his intellectual nature.” Damascene says (de Fide Orth. ii,12). “Man is said to be made in God’s image in so far as the image implies an intelligent being endowed with free - will and self - movement.” In fact, if we talk about the human being without his or her rational faculty, this will destroy his dignity as a

This was the key answer to St Thomas on his argument; “whether image of God is found in every Man.” For St. Thomas, the image of God is possessed by Man in three stages: first is the image of creation which is found in all men, second is the image of re-creation in the sense that all men who are in state of grace, and third is the more perfectly when there is supernatural knowledge and love of God that is act of faith wisdom and charity. And image of Glory or of likeness which is for the blessed. Furthermore on “whether image of God is found in all men.” St Thomas explains that, not implying that the image of God comes through the distinction of sex, but the image of God belongs to both sexes, since it is in the mind wherein there is no sexual distinctions. The female sex with male sex belongs to the perfection of human nature. Petri tells us that, when St. Thomas was commenting on Augustine’s position that man is in the image of God but woman is in the image of man, he agrees, but only in a secondary sense. he says; “The Image of God in its principle signification, namely the intellectual nature, is found both in man and woman. According to the