Page:PracticalCommentaryOnHolyScripture.djvu/57

 Thus the  word  “image”  applies  to  the  natural,  and  “likeness”  to  the supernatural resemblance  of  man  to  God. The natural  likeness  of  man to God  consists  in  this,  that  man  has  a spiritual  soul,  which  not  only makes his  body  live,  but  is  also  immortal,  reasonable,  and  gifted  with free-will. By these  three  qualities,  it  is,  in  a measure,  like  unto  God, who is  eternal,  whose  intelligence  is  supreme,  and  whose  will  is  infinitely free.

These gifts  are  called  natural  gifts,  because  they  belong  to  the nature of  the  human  soul,  and  cannot  be  lost  by  it,  though  they  can be marred  and  disfigured. The first  man’s  supernatural  likeness  to God  consisted  in  those  gifts  which  do k not  belong  to  the  nature  of man,  but  soar  far  above  it,  for  which  reason  they  are  called  supernatural gifts. The chief  among  these  gifts  was  sanctifying  grace,  whereby the Holy  Ghost  dwelt  in  the  soul  of  the  first  man,  and  made  him  a child  of  God  and  an  heir  of  the  kingdom  of  heaven. The indwelling of the  Holy  Ghost  carried  with  it  many  other  gifts,  such  as  the  three theological virtues:  faith,  hope  and  charity,  as  well  as  the  seven  gifts of the  Holy  Ghost;  the  gifts  also  of  freedom  from  ignorance,  sorrow, and concupiscence  or^evil  desires  and  inclinations. The body  also  of the  first  man  possessed  supernatural  gifts. The natural  body  is  frail  and subject to  sickness  and  death,  because  it  is  made  from  the  earth,  and, like every  other  earthly  thing,  is  perishable. But so  long  as  the  first man remained  in  a state  of  grace,  his  body  was  immortal,  and  free from all  sickness  and  need  of  labour. If our  first  parents  had  remained in  a state  of  grace,  they  would  not  have  died,  but  would  have been translated,  body  and  soul,  from  the  earthly  to  the  heavenly  paradise.

The body  of  man, indeed,  bears  no  likeness  to  God,  for  God  'has no body; but  all  the  same  it  has  high  prerogatives. It is  the  dwellingplace  and  instalment  of  an  immortal  soul. It is  more  t delicate  'ind beautiful, more  complete  and  better  adapted  to  every  kind  of  work than the  bodies  of  any  of  the  beasts. It stands  erect,  and  raises  its eyes to  the  heaven  for  which  man  was  created. It is  the  masterpiece of the  visible  creation. Man should,  therefore,  hold  his  body  in  honour and not  pollute  it  by  sin. “Glorify and  bear  God  in  your  body” (i Cor.  6,  20).

Man is  made  to  rule  over  the  beasts  and  over  the  whole  earth.  The earth belongs  to  God. “The earth  is  the  Lord’s,  and  the  fulness  thereof, the world  and  all  they  that  dwell  therein”  (Ps.  23,  1). But He  has made it  over  to  man  that  he  may  use  its  good  things  according  to God’s  will. The rivers  and  mountains,  the  fields  and  woods,  the plants and  beasts,  were  made  for  the  use  of  man,  to  preserve  and gladden his  life. We must  therefore  use  the  good  things  of  this  earth  such as gold,  silver,  meat,  drink  etc.,  for  a good  end,  and  not  abuse  them. We should  rule  over  the  things  of  this  world,  and  not  make  ourselves their slaves,  like,  for  instance,  the  miser,  who  is  not  master  of  his possessions, but  is  their  slave. Our thoughts  and  aspirations  should