precedes virtue, which may be thought of as an instructed goodness (docta bonitas), even as the virtuous life perfects the dilectio verbi, which enjoys a special affinity to the second divine Person, the Logos-Word. This reference is made without prejudice to Aquinas’ position that the image of God in man remains that of the whole Trinity.20 This text reveals that “image and likeness” both pertain to discerning the nature of authentic virtue, which Thomas insists remains the foundation of true friendship,