Images are of various kinds. First there is the natural image. In everything the natural conception must be the first, then we come to institution according to imitation. The Son is the first natural and unchangeable image of the invisible God, the Father, showing the Father in Himself. ‘For no man has seen God.’ Again, ‘Not that any one has seen the Father.’ The apostle says that the Son is the image of the Father, ‘Who is the image of the invisible God,’ and to the Hebrews, ‘Who being the brightness of His glory, and the figure of His substance.’ In the Gospel of St John we find that He _does_ show the Father in Himself. When Philip said to Him, ‘Show us the Father and it is enough for us,’ our Lord replied, ‘Have I been so long with you and have you not known Me, Philip? He who sees Me, sees the Father.’ For the Son is the natural image of the Father, unchangeable, in everything like to the Father, except that He is begotten, and that He is not the Father. The Father begets, being unbegotten. The Son is begotten, and is not the Father, and the Holy Spirit is the image of the Son. For no one can say the Lord Jesus, except in the Holy Spirit. Through the Holy Spirit we know Christ, the Son of God and God, and in the Son we look upon the Father. For in things that are conceived by nature,²² language is the interpreter, and spirit is the interpreter of language. The Holy Spirit is the perfect and unchangeable image of the Son, differing only in His procession. The Son is begotten, but does not proceed. And the son of any father is his natural image. Thus, the natural is the first kind of image. The second kind of image is that foreknowledge which is in God’s mind concerning future events, His eternal and unchanging counsel. God is immutable and His counsel without beginning, and as it has been determined from all eternity, it is carried out at the time preordained by Him. Images and figures of what He is to do in the future, the distinct determination of each, are called predeterminations by holy Dionysius. In His counsels the things predetermined by Him were characterised and imaged and immutably fixed before they took place. The third sort of image is that by imitation (κατὰ μίμησιν) which God made, that is, man. For how can what is created be of the same nature as what is uncreated, except by imitation? As mind, the Father, the Word, the Son, and the Holy Spirit are one God, so mind and word and spirit are one man, according to God’s will and sovereign rule. For God says: ‘Let us make man according to our own image and likeness,’ and He adds, ‘and let him have dominion over the fishes of the sea and the birds of the air, and the whole earth, and rule over it.’