hidden things; by height, the transcendence of His excelling power; by
length, the duration of His existence; by breadth, His act of love for
all. Or, as says Dionysius (Div. Nom. ix), by the depth of God is
meant the incomprehensibility of His essence; by length, the
procession of His all-pervading power; by breadth, His overspreading
all things, inasmuch as all things lie under His protection.

Reply Obj. 2: Man is said to be after the image of God, not as
regards his body, but as regards that whereby he excels other animals.
Hence, when it is said, "Let us make man to our image and likeness",
it is added, "And let him have dominion over the fishes of the sea"
(Gen. 1:26). Now man excels all animals by his reason and intelligence;
hence it is according to his intelligence and reason, which are
incorporeal, that man is said to be according to the image of God.

Reply Obj. 3: Corporeal parts are attributed to God in
Scripture on account of His actions, and this is owing to a certain
parallel. For instance the act of the eye is to see; hence the eye
attributed to God signifies His power of seeing intellectually, not
sensibly; and so on with the other parts.

Reply Obj. 4: Whatever pertains to posture, also, is only
attributed to God by some sort of parallel. He is spoken of as
sitting, on account of His unchangeableness and dominion; and as
standing, on account of His power of overcoming whatever withstands
Him.

Reply Obj. 5: We draw near to God by no corporeal steps, since
He is everywhere, but by the affections of our soul, and by the
actions of that same soul do we withdraw from Him; thus, to draw near