said to have been made in the image of God.”
Richard of St Victor said that “if God is personal atall, he must have some other person to relate to in love, since the very meaning of loving and personimplies an interpersonal term of relation.”
We are invited to establish on earth an analogy of thecommunion of divine persons in heaven (GS 24). God then is not solitary but a communion of persons. Scott Hahn mentions that God refers to himself in the first person plural, and in doing so,shows that in his deepest mystery he is a family of persons.
All of anthropology has a Christological dimension, because Christ is the perfect image of God.
AChristian strives to be conformed to Christ (cf. Rm 8:29) as to “become” the image of God requiresactive participation (cf. Col 3:10).
As the “Son is the perfect man who restores the divine likenessto the sons and daughters of Adam which was wounded by the sin of the first parents,” (GS 22) thevalue of Imago Dei is not a denial of the grace that comes through the incarnation. Even thoughChrist is not mentioned in Genesis, he himself refers to the 'beginning' in his refutations with thePharisees (Mt 19:3 and Mk 10:2). As Christ quotes Genesis 1:27, he gives it “an even more explicitnormative meaning.”
Imago Dei has implications for man's understanding of himself. Philo held that the image of Godwas only with the spiritual dimension.
Both Aquinas and Irenaeus refuted this idea, holding thatthe body is united with the soul. As the body is essential to personal identity, anthropologies thatclaim that Imago Dei is only spiritual forget that the Bible attaches great importance to the body.The evangelist John mentions that the 'Word was made flesh and dwelt among us' (Jn 1:14).Gaudium et Spes maintains that man was created in the image of God to know and love his creator (GS 12). This implies therefore that all of man has been made in the image of God as knowledgemust come through the body. Aquinas held the soul is the first principle of life, is everywhere in the body and is immortal.
Aquinas noted that man’s resemblance to God is shown in his intellect, because his relationship with the object of his knowledge is like God’s relationship with hiscreation.
It is clear then that God resembles man in a spiritual and a social nature.
Augustinetells us, “Man is not a mere soul, nor a mere body, but both soul and body.”
17Hilary (De Trin iv) in Aquinas, Summa 1, 93, article 5.18Richard of St Victor in Clarke, Person, Being and St Thomas, p617.19Scott Hahn, First Comes Love, p40-43.202 Cor 4:4, Col 1:15, Heb 1:321International Theological Commission, Communion and Stewardship, n.12.22John Paul II, Theology of the body, p26.23Ouellet, Divine Likeness, p27.24Brown, Hudecki and Kennedy, Images of the Human, 1995, p136.25Summa Theologica I-II, q 3, a 5, ad 1. 26Shivanandan, Crossing the threshold of love, p79.27Augustine, De Civ. Dei. XIX, 3 in Aquinas, Summa, 1a, 75, art 4.