likeness of God. What else is this than that there were embodied in
man such wisdom and righteousness as apprehended God, and in which
God was reflected, i.e., to man there were given the gifts of the
knowledge of God, the fear of God, confidence in God, and the like?
For thus Irenaeus and Ambrose interpret the likeness to God, the
latter of whom not only says many things to this effect, but
especially declares: That soul is not, therefore, in the image of God,
in which God is not at all times. And Paul shows in the Epistles to
the Ephesians, 5, 9, and Colossians, 3,10, that the image of God is
the knowledge of God, righteousness, and truth. Nor does Longobard
fear to say that original righteousness is the very likeness to God
which God implanted in man. We recount the opinions of the ancients,
which in no way interfere with Augustine's interpretation of the
image.

Therefore the ancient definition, when it says that sin is the lack
of righteousness, not only denies obedience with respect to man's
lower powers [that man is not only corrupt in his body and its
meanest and lowest faculties], but also denies the knowledge of God,
confidence in God, the fear and love of God, or certainly the power
to produce these affections [the light in the heart which creates a
love and desire for these matters]. For even the theologians
themselves teach in their schools that these are not produced without
certain gifts and the aid of grace. In order that the matter may be
understood, we term these very gifts the knowledge of God, and fear
and confidence in God. From these facts it appears that the ancient
definition says precisely the same thing that we say, denying fear
and confidence toward God, to wit, not only the acts, but also the
gifts and power to produce these acts [that we have no good heart
toward God, which truly loves God, not only that we are unable to do