>>551151
>You can go ahead and rule out anything not stated to be the image of God as being vain philosophy
what does it even mean?
>You sound very new to both English and communication in general
how high is your horse, anon? You should rather study words and terminology in general. And I dont care if you consider that in English those two have same meaning. But the fact is, that it doesnt, and if it would use one term instead of two.
<כו וַיֹּאמֶר אֱלֹהִים, נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ; וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם, וּבַבְּהֵמָה וּבְכָל-הָאָרֶץ, וּבְכָל-הָרֶמֶשׂ, הָרֹמֵשׂ עַל-הָאָרֶץ.
Also
>On the contrary, Augustine says (QQ. 83, qu. 51): "Some consider that these two were mentioned not without reason, namely "image" and "likeness," since, if they meant the same, one would have sufficed."
>I answer that, Likeness is a kind of unity, for oneness in quality causes likeness, as the Philosopher says (Metaph. v, Did. iv, 15). Now, since "one" is a transcendental, it is both common to all, and adapted to each single thing, just as the good and the true. Wherefore, as the good can be compared to each individual thing both as its preamble, and as subsequent to it, as signifying some perfection in it, so also in the same way there exists a kind of comparison between "likeness" and "image." For the good is a preamble to man, inasmuch as man is an individual good; and, again, the good is subsequent to man, inasmuch as we may say of a certain man that he is good, by reason of his perfect virtue. In like manner, likeness may be considered in the light of a preamble to image, inasmuch as it is something more general than image, as we have said above (Article 1): and, again, it may be considered as subsequent to image, inasmuch as it signifies a certain perfection of image. For we say that an image is like or unlike what it represents, according as the representation is perfect or imperfect. Thus likeness may be distinguished from image in two ways: first as its preamble and existing in more things, and in this sense likeness regards things which are more common than the intellectual properties, wherein the image is properly to be seen. In this sense it is stated (QQ. 83, qu. 51) that "the spirit" (namely, the mind) without doubt was made to the image of God. "But the other parts of man," belonging to the soul's inferior faculties, or even to the body, "are in the opinion of some made to God's likeness." In this sense he says (De Quant. Animae ii) that the likeness of God is found in the soul's incorruptibility; for corruptible and incorruptible are differences of universal beings. But likeness may be considered in another way, as signifying the expression and perfection of the image. In this sense Damascene says (De Fide Orth. ii, 12) that the image implies "an intelligent being, endowed with free-will and self-movement, whereas likeness implies a likeness of power, as far as this may be possible in man." In the same sense "likeness" is said to belong to "the love of virtue": for there is no virtue without love of virtue.
>Where does it say that? The verses you posted say man is the likeness of God right now, and has been since he was created
thats not likeness from "image and likeness", that is "be ye perfect"
>Trying to become like God is the sin of Satan and Adam and lands one firmly in hell
Sin of Adam is that he disobeyed God and broke his commandment
As for Satan, Angels and Humans have different purposes and different places. They are created to serve, we are created for theosis.