* Quamdiu manet natura aliqua, manet operatio eius. Sed beatitudo non tollit naturam, cum sit perfectio eius. Ergo non tollet naturalem cognitionem et dilectionem.... Semper autem oportet salvari primus in secunda. Unde oportet quod natura salvetur in beatitudine. Et similiter quod in actu beatitudinis salvetur actus naturae.--S. Thomas, p. 1, q. 62, art. 7. This gradual development of our nature to its perfection, in the natural order, illustrates the wonderful supernatural perfection which the power of God will work in us both in the Beatific Vision and in the glorious resurrection of the body. For, however great and elevated we may then be, our now existing natural powers will neither be changed nor destroyed. I have been thus careful in explaining these things, because we are now to study the transforming power of the Beatific Vision upon the soul, as well as the glory of the spiritualized body in which we shall again be clothed on the resurrection day. According to the angelic doctor, the human soul bears a threefold resemblance to God.* She is like God by nature, by grace, and by glory. The likeness to God by nature is found in all men, but is imperfect. The likeness by grace is far more perfect, and is found in the just only; while it is seen in its full perfection in the blessed. We shall, therefore, endeavor to fathom the meaning of St. John, when he says, "We shall be like Him: because we shall see him as He is;" as well as the saying of St. Peter, who asserts that we shall be "made partakers of the divine nature." Let us begin by a little illustration. * ... Imago Dei tripliciter potest considerari in homine. Uno quidem modo secundum quod homo habet aptitudinem naturalem ad intelligendum et amandum Deum. Et haec aptitudo consistet, in ipsa natura mentis, quae est communis omnibus hominibus. Alio modo secundum quod actu vel habitu Deum cognoscit et amat, sed tamen imperfecte. Et haec est imago per conformitatem gratiae. Tertio modo secundum quod homo Deum actu cognoscit et amat perfecte. Et attenditur imago secundum similitudinem gloriae. Prima ergo invenitur in omnibus hominibus. Secunda vero in justis tantum. Tertia vero solum in beatis.--S. Thomas, p. 1, q. 93, art. 4.