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Dist. 3, Part 2, Art. 1, Q. 2

Book I: On the Mystery of the Trinity · Distinction 3

Textus Latinus
p. 82

Quaestio II

Utrum imago attendatur in his potentiis per comparationem ipsarum ad Deum.

Secundo quaeritur de potentiis in comparatione ad obiectum, utrum videlicet attendatur imago in eis per comparationem ipsarum ad Deum1. Et2 quod sic, videtur:

1. «Eo est anima imago, quo capax Dei est et3 particeps esse potest», ut dicit Augustinus decimo quarto de Trinitate4; sed est capax quantum ad partem superiorem: ergo etc.

2. Item, in eodem5: «Imago illius, quo nihil melius est, ibi quaerenda est et invenienda, quo mens nostra nihil melius habet»; sed hoc est superior pars: ergo etc.

3. Item, hoc idem videtur ratione, quia6 imago dicitur eo quod7 ducit in prototypum8: ergo cum illud sit Deus, non attenditur imago in his potentiis9,

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nisi secundum quod ducunt in Deum; sed per has potentias homo ducitur in Deum, dum per eas convertitur in eum: ergo etc.

4. Item, Deus est obiectum virtutum theologicarum, in quibus consistit imago reformationis: ergo, cum idem sit obiectum utriusque imaginis, quia una est ductiva11 alterius et perfectiva, si Deus est obiectum unius, et alterius.

Contra10:

1. Augustinus nono de Trinitate12 assignat imaginem in mente, notitia et amore, secundum quod anima meminit sui, intelligit se, diligit se: ergo videtur, quod imago attendatur per conversionem sui supra se.

2. Item, Augustinus duodecimo de Trinitate, capitulo quarto13: «Cum in natura mentis humanae quaerimus trinitatem, in tota quaerimus, non separantes actionem temporalium a contemplatione aeternorum, ut tertium aliquid iam quaeramus»: ergo trinitas imaginis attenditur secundum actionem temporalium, et ita per conversionem ad inferiora.

3. Item, secundum quod anima convertitur supra inferiora vel supra se, in ipsa14 est aequalitas et ordo et origo et omnia, quae concurrunt ad rationem imaginis.

4. Item, imago est in peccatoribus a Deo aversis, et in illis etiam qui nullo modo possunt reverti, ut sunt damnati: ergo ratio imaginis non attenditur penes conversionem ad Deum.

5. Item, necesse est, quantum ad perfectam rationem imaginis aequari cognoscentem et cognitum, sive dicentem et dictum; nam ista duo Patrem et Filium repraesentant; sed in conversione ad Deum non est talis aequatio: ergo etc.

Conclusio

Imago primo et principaliter est in potentiis animae, quatenus convertuntur in Deum; secundario vero in eis, quatenus convertuntur ad ipsam animam; quatenus vero convertuntur ad inferiora, non est in eis imago, sed vestigium Trinitatis.

Respondeo: Ad intelligentiam praedictorum tria oportet in imaginis ratione praesupponere: primo enim imago attenditur secundum expressam conformitatem ad imaginatum; secundo, quod illud quod conformatur imagini, per consequens conformetur15 imaginato; unde qui videt imaginem Petri, per consequens videt et Petrum; tertio, quod anima secundum suas potentias conformis reddatur his ad quae convertitur, sive secundum cognitionem, sive secundum amorem.

Quoniam igitur, cum anima convertitur ad Deum, sibi conformatur, et imago attenditur secundum conformitatem: ideo imago Dei consistit in his potentiis, secundum quod16 habent obiectum Deum.

Rursum, quoniam anima est imago Dei, et quod convertitur et conformatur imagini, et imaginato17, ideo anima, secundum quod convertitur supra se, non recedit a conformitate; et ideo imago consistit in his potentiis, secundum quod habent animam pro obiecto.

Sed cum convertitur ad creaturas inferiores, illis conformatur, in quibus non est imago Dei, sed vestigium. Ideo18 potentiae animae, secundum quod habent inferiora pro obiectis, recedunt a ratione imaginis, quia recedunt a conformitate expressa.

Licet itaque in huiusmodi potentiis, secundum quod convertuntur ad inferiora, sit reperire trinitatem et aliquam conformitatem, similiter et in potentiis sensitivis, sicut ostendit Augustinus19; quia tamen deficiunt ab expressa conformitate, non reperitur ratio imaginis in eis. Unde Augustinus investigat in omnibus potentiis animae trinitatem, non quia in eis sit imago, sed ut a ratione imaginis excludat. Unde quaerens totam20 trinitatem in tota anima, quaerit eam in superiori et inferiori parte rationis et in sensu. Et hoc est quod dicit in illa auctoritate: «Cum in natura mentis humanae quaerimus trinitatem, in tota quaerimus»; non dicit, quaerimus imaginem. Unde Augustinus duodecimo de Trinitate, capitulo quarto21: «Quamvis in inferiori parte rationis inveniri trinitas possit, imago tamen inveniri non potest».

Concedendum est ergo, quod imago consistit in his potentiis, secundum quod ad animam convertuntur, primo tamen et principaliter, ut ostendunt primae rationes, secundum quod convertuntur ad Deum. Unde Augustinus his duobus modis assignat imaginem: prima est in mente, notitia et amore;

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secundum quod mens novit et amat se; secunda est in memoria, intelligentia et voluntate. Et in fine libri ostendit, completissimam rationem imaginis esse in comparatione ad Deum22.

Ad 1, 2, 3. Ex his patet responsio ad primum et secundum et tertium: quia primum argumentum concedendum est, secundum vero concludit, quod in inferiori parte sit trinitas, et tertium, quod conformitas; sed haec soluta sunt, quia non est expressa.

Ad 4. Ad illud quod obiicitur de aversione peccatorum, solvendum23 quod non dicimus imaginem in his potentiis secundum conversionem actualem, sed aptitudinalem, quae nunquam relinquit potentias: sicut gressibilis etiam dicitur homo, qui habet pedes truncatos, quamvis non gradiatur.

Ad 5. Ad illud quod obiicitur, quod necesse est, in imagine cognoscens et cognitum adaequari; dicendum, quod non oportet, cognitum adaequari cognoscenti adaequatione rei ad rem, sed sub ratione24 cognoscibilis. Unde tantum est cognitum in intelligentia, quantum repraesentatur a memoria. Quod autem simpliciter adaequetur non oportet; adaequatur tamen, secundum quod anima convertitur supra se. Unde ratio imaginis quoad quid est plus in conversione ad Deum, quoad quid est plus in conversione animae supra se. In conversione ad Deum est plus, quia plus habet de ratione venustatis et conformitatis; in conversione ad se plus habet de ratione consubstantialitatis et aequalitatis.

Scholion

I. Distinctio rationis in partem superiorem et inferiorem in corp. accipitur non ex parte ipsius potentiae, sed ex parte obiecti, quatenus anima attingit vel obiecta exteriora et inferiora, vel interiora et superiora, sive ut dicit S. Doctor: «Non est differentia nisi secundum aspectum», II. Sent. d. 24. p. 1. a. 2. q. 2., cfr. etiam ibidem p. II. a. 1. q. 1; Breviloq. p. I. c. 12; Itinerar. mentis, c. 1. — Alex. Hal., S. p. I. q. 2. m. 3. a. 3. — S. Thom., S. I. q. 79. a. 9. et 10; de Verit., q. 15. a. 1. et 2.

II. Quoad ipsam quaestionem: Alex. Hal., S. p. II. q. 62. m. 5. a. 3. §. 2. — B. Albert., hic a. 22; S. p. I. tr. 3. q. 15. m. 2. a. 2. subp. — Petr. a Tar., hic q. 5. a. 1. — Richard. a Med., hic a. 1. q. 2. — Aegid. R., hic 2. princ. q. 3. — Ceteros vide in Scholio praecedenti.

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English Translation

Question II

Whether the image is found in these powers through their comparison to God.

Secondly it is asked concerning the powers in comparison to their object, namely whether the image is found in them through their comparison to God1. And2 that it is so, it seems:

1. «The soul is image in that by which it is capable of God and can be a participant in him», as Augustine says in the fourteenth book On the Trinity4; but it is capable [of God] with respect to its higher part: therefore etc.3

2. Likewise, in the same work5: «The image of him than whom nothing is better must there be sought and found, where our mind has nothing better»; but this is the higher part: therefore etc.

3. Likewise, this same thing seems to follow by reason, because6 something is called an image insofar as7 it leads back to the prototype8: therefore, since that [prototype] is God, the image is not found in these powers9,

except insofar as they lead to God; but through these powers a person is led to God, since through them he is turned to him: therefore etc.

4. Likewise, God is the object of the theological virtues, in which the image of reformation consists: therefore, since the object of both images is the same — for one is conducive11 to the other and perfective of it — if God is the object of the one, [he is the object] also of the other.

On the contrary10:

1. Augustine in the ninth book On the Trinity12 assigns the image to mind, knowledge, and love, according as the soul remembers itself, understands itself, loves itself: therefore it seems that the image is found through the turning of [the soul] back upon itself.

2. Likewise, Augustine in the twelfth book On the Trinity, chapter four13: «When we seek the trinity in the nature of the human mind, we seek it in the whole, not separating the activity concerning temporal things from the contemplation of the eternal, so as to seek some third thing besides»: therefore the trinity of the image is found according to activity concerning temporal things, and so by turning toward lower things.

3. Likewise, according as the soul is turned toward lower things or upon itself, in it14 there is equality and order and origin and all the things that concur to constitute the account of image.

4. Likewise, the image is in sinners turned away from God, and even in those who can in no way return, such as the damned: therefore the account of image is not found in terms of turning toward God.

5. Likewise, for the perfect account of image it is necessary that knower and known, or speaker and spoken, be made equal; for these two represent the Father and the Son; but in turning toward God there is no such equation: therefore etc.

Conclusion

The image is first and principally in the powers of the soul insofar as they are turned to God; secondarily in them insofar as they are turned to the soul itself; insofar, however, as they are turned to lower things, there is in them not image but vestige of the Trinity.

I respond: For an understanding of the foregoing, three things must be presupposed in the account of image: first, the image is found according to express conformity to that of which it is image; second, that what is conformed to the image is consequently conformed15 to that of which it is image — whence whoever sees the image of Peter consequently sees Peter also; third, that the soul according to its powers is rendered conformed to those things to which it is turned, whether by knowledge or by love.

Since therefore, when the soul is turned to God, it is conformed to him, and the image is found according to conformity: therefore the image of God consists in these powers, according as16 they have God as their object.

Again, since the soul is image of God, and what is turned and conformed to the image is conformed also to that of which it is image17, therefore the soul, according as it is turned upon itself, does not depart from conformity; and so the image consists in these powers, according as they have the soul as their object.

But when it is turned to lower creatures, it is conformed to those things in which there is not the image of God but [his] vestige. Therefore18 the powers of the soul, according as they have lower things as their objects, depart from the account of image, because they depart from express conformity.

Although therefore in powers of this kind, according as they are turned to lower things, a trinity and some conformity may be found, likewise also in the sensitive powers, as Augustine shows19; nevertheless, because they fall short of express conformity, the account of image is not found in them. Hence Augustine investigates the trinity in all the powers of the soul, not because the image is in them, but in order to exclude them from the account of image. Hence seeking the whole20 trinity in the whole soul, he seeks it in the higher and lower part of reason and in sense. And this is what he says in that authority: «When we seek the trinity in the nature of the human mind, we seek it in the whole»; he does not say, we seek the image. Hence Augustine in the twelfth book On the Trinity, chapter four21: «Although a trinity can be found in the lower part of reason, the image nevertheless cannot be found [there]».

It must therefore be granted that the image consists in these powers, according as they are turned to the soul, first however and principally, as the first arguments show, according as they are turned to God. Hence Augustine in these two ways assigns the image: the first is in mind, knowledge, and love,

according as the mind knows and loves itself; the second is in memory, intelligence, and will. And at the end of the book he shows that the most complete account of image is in [its] comparison to God22.

To 1, 2, 3. From these things the response to the first, second, and third [objections] is clear: because the first argument must be conceded; the second indeed concludes that in the lower part there is a trinity; and the third, that [there is] conformity; but these are resolved because [the conformity] is not express.

To 4. To that which is objected concerning the turning-away of sinners, it must be resolved23 that we do not say image [is] in these powers according to actual turning but according to aptitudinal [turning], which never abandons the powers: just as a person whose feet have been cut off is also called "able to walk", although he does not walk.

To 5. To that which is objected, that it is necessary in image that knower and known be made equal; it must be said that it is not necessary that the known be made equal to the knower by an equality of thing to thing, but under the account24 of the knowable. Hence there is as much known in the intelligence as is represented by the memory. That it should be equated simpliciter is not necessary; it is however equated, according as the soul is turned upon itself. Hence the account of image quoad-quid is greater in the turning to God, [and] quoad-quid is greater in the turning of the soul upon itself. In the turning to God [the image] is greater, because it has more of the account of beauty and conformity; in the turning to itself it has more of the account of consubstantiality and equality.

Scholion

I. The distinction of reason into higher and lower part is taken in the body [of the article] not on the side of the power itself, but on the side of the object, insofar as the soul attains either exterior and lower objects, or interior and higher [objects], or, as the Holy Doctor says: «There is no difference except in respect of aspect», II Sent. d. 24, p. 1, a. 2, q. 2; cf. also there p. II, a. 1, q. 1; Breviloquium p. I, c. 12; Itinerarium mentis, c. 1. — Alexander of Hales, Summa p. I, q. 2, m. 3, a. 3. — St. Thomas, Summa I, q. 79, a. 9 and 10; De Veritate, q. 15, a. 1 and 2.

II. As to the question itself: Alexander of Hales, Summa p. II, q. 62, m. 5, a. 3, §. 2. — Bl. Albert, here a. 22; Summa p. I, tr. 3, q. 15, m. 2, a. 2, subp. — Petrus a Tarantasia, here q. 5, a. 1. — Richard of Mediavilla, here a. 1, q. 2. — Aegidius Romanus, here 2 princ., q. 3. — For others see the preceding scholion.

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Apparatus Criticus
  1. Cod. X addit tantum vel etiam attendatur in eis per conversionem animae supra se vel etiam per conversionem ipsius super inferiora. Et videtur primo per comparationem ad Deum. Deinde post videtur expunximus quia ope plurimorum codd. et ed. 1.
    Codex X adds: only or also is it found in them through the soul's turning upon itself, or also through its turning upon lower things. And it seems first through comparison to God. Then, after videtur, we have expunged quia with the help of most of the codices and the first edition.
  2. Fide mss. restituimus particulam et.
    On the authority of the manuscripts we have restored the particle et.
  3. Vat. contra mss. et ed. 1 prima. Cod. R quia enim in Filio proprie est imago. Mox codd. P Q cognita loco cognoscendi.
    The Vatican edition [reads thus] against the manuscripts and the first edition. Codex R [reads]: for in the Son properly is the image. Soon after, codices P and Q [read] cognita in place of cognoscendi.
  4. Cap. 8. n. 11; vide hic in lit. Magistri, cap. 2.
    Chapter 8, n. 11; see here in the text of the Master [Lombard], chapter 2.
  5. Libr. XIV. de Trin. c. 8. n. 11: Imago tamen naturae eius, qua natura melior nulla est, ibi quaerenda et invenienda est in nobis, quo etiam natura nostra nihil habet melius. — In his verbis Vat. contra mss. et ed. 1 ponit inquirenda loco ibi quaerenda. Plures codd. cum ed. 1 paulo post haec loco hoc.
    Book XIV, On the Trinity, c. 8, n. 11: Yet the image of his nature, than which no nature is better, must be sought and found in us where also our nature has nothing better. — In these words the Vatican edition, against the manuscripts and the first edition, puts inquirenda in place of ibi quaerenda. Many codices with the first edition shortly after [read] haec in place of hoc.
  6. Plures codd. ut X V hic addunt quod, alii ut B I aa bb quod obiicitur quod.
    Many codices such as X V here add quod; others such as B I aa bb [add] quod obiicitur quod.
  7. Hic c. 2, circa medium, iuxta quem textum et ope antiquiorum mss. et ed. 1 mutavimus hoc loco illam in alia, scilicet intelligentiam et memoriam. — Mox multi codd. cum ed. 1 omittunt particulam enim.
    Here c. 2, around the middle, in accordance with which text and with the help of the older manuscripts and the first edition we have here changed illam to alia, namely intelligentiam et memoriam. — Soon after, many codices with the first edition omit the particle enim.
  8. Ioan. Damasc., Orat. 1. de Imag. ait: Imago itaque est similitudo exemplar (πρωτότυπον) ita exprimens, ut aliqua ratione tamen ab eo differat. Et ibid. Orat. 3: Imago itaque est similitudo, exemplum et effigies cuiuspiam, in qua ille cuius est ostenditur.
    John of Damascus, Oration 1 on Images, says: An image is therefore a likeness expressing the exemplar (πρωτότυπον) in such a way that it nevertheless differs from it in some respect. And there, Oration 3: An image is therefore a likeness, copy and effigy of someone, in which the one whose image it is is shown.
  9. Cfr. supra d. 1. a. 1. q. 1.
    Cf. above d. 1, a. 1, q. 1.
  10. Ita ms. cum ed. 1, licet aliqui loco quia minus bene habeant quod, sed Vat.: De isto est oppositio, quo modo sic.
    Thus the manuscript with the first edition, although some less correctly have quod in place of quia; but the Vatican edition: Concerning this there is an opposition, [as to] in what way [it is] so.
  11. Aliqui codd. ut FMY cum ed. 1 directiva loco ductiva. Cod. K (a secunda manu) ductiva vel directiva in cognitionem alterius. Mox Vat. praeter fidem mss. et ed. 1 post perfectiva addit propterea et post unius adiungit ergo.
    Some codices such as FMY with the first edition [read] directiva in place of ductiva. Codex K (by a second hand): ductiva or directiva in the knowledge of the other. Soon after, the Vatican edition, contrary to the testimony of the manuscripts and the first edition, after perfectiva adds propterea and after unius adds ergo.
  12. Cap. 4. n. 4, in cuius imaginis assignatione Vat. tum contra textum Augustini tum contra mss. et ed. 1 loco notitia ponit intellectu.
    Chapter 4, n. 4 — in this assignment of the image, the Vatican edition, both against Augustine's text and against the manuscripts and the first edition, puts intellectu in place of notitia.
  13. Num. 4, in quo textu loco temporalium in originali legitur rationalem in temporalibus.
    Number 4, in which text in place of temporalium the original reads rationalem in temporalibus.
  14. Sequimur codd. DFT adiungendo manifeste supplendum in ipsa.
    We follow codices DFT in adjoining what is clearly to be supplied: in ipsa.
  15. Vat. conformatur et paulo post redditur.
    The Vatican edition [reads] conformatur and shortly afterward redditur.
  16. Restituimus meliorem lectionem mss. et ed. 1 loco quae ponendo secundum quod. Paulo ante in multis codd., ut AF GHKT etc. post imago abest Dei.
    We restore the better reading of the manuscripts and the first edition, putting secundum quod in place of quae. A little before, in many codices, such as AF GHKT etc., after imago the word Dei is absent.
  17. Ita maior pars codd. BDEHIKVW etc. cum ed. 1; alii omittunt vel convertitur et vel et conformatur. Vat. autem contra omnes codd. ponit et secundum quod conformatur imagini; codd. L O Y elipsim explendo post imagini addunt conformatur.
    Thus the major part of the codices BDEHIKVW etc. with the first edition; others omit either convertitur et or et conformatur. The Vatican edition however, against all the codices, puts et secundum quod conformatur imagini; codices L O Y, filling out the ellipsis, after imagini add conformatur.
  18. Aliqui codd. ut A T bb cum ed. 1 addunt ergo.
    Some codices such as A T bb with the first edition add ergo.
  19. Augustini opinionem de trinitate in potentiis animae ad inferiora conversis vide XII. de Trin., et de trinitate in potentiis sensitivis ibid. libr. XI. — Paulo ante post similiter a Vat. indebite omissam particulam et revocavimus ex mss. et ed. 1.
    For Augustine's opinion on the trinity in the powers of the soul turned to lower things, see XII On the Trinity; and on the trinity in the sensitive powers, ibid. book XI. — A little before, after similiter, we have recalled from the manuscripts and the first edition the particle et, which had been undulyomitted by the Vatican edition.
  20. Supplevimus ex mss. totam.
    We have supplied from the manuscripts the word totam.
  21. Num. 4: In hoc autem quod derivatum est in actione temporalium, etiamsi trinitas possit, non tamen imago Dei possit inveniri.
    Number 4: In that, however, which is derived [from the mind] in activity concerning temporal things, even if a trinity can [be found], nevertheless the image of God cannot be found [there].
  22. De prima assignatione vide IX. de Trin., per totum; de secunda ibid. X. c. 11. et 12; de completissima imaginis ratione ibid. XIV. c. 8. ac 12. seqq.
    On the first assignment [of the image], see IX On the Trinity, throughout; on the second, ibid. X, c. 11 and 12; on the most complete account of the image, ibid. XIV, c. 8 and 12 ff.
  23. Vat. contra mss. respondeo.
    The Vatican edition, against the manuscripts, [reads] respondeo.
  24. Cod. O addit suum.
    Codex O adds suum.
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