Natural and supernatural parts of the image
The parts of this image can be distinguished thus: some are natural to the human, some supernatural; some essential, some accidental; some belong to him wholly, others according to some part — namely soul or body. What is natural and essential to the soul is to be a spirit and endowed with the faculty of understanding and willing both according to nature and according to the mode of freedom. What is supernatural and accidental: the knowledge of God and of things required for eternal salvation, which comes under the name of wisdom, and the rectitude and holiness of the will according to that knowledge. Immortality is thus far essential to the soul that it cannot die unless it cease to be; but supernatural and accidental insofar as it is from grace and the assistance of conservation. To the body, immortality is wholly supernatural and accidental. To the whole human externally belongs dominion over creatures.
Moreover that image of God which humankind is said to have lost in the fall was not wholly natural but supernatural, granted by God's peculiar gift — justice, innocence, integrity: in the intellect, supernatural knowledge of God's essence and will; in the will, the highest inclination to known good, or the highest obedience and subjection toward God; in the appetite, the highest concord with reason. Finally the end for which humankind was thus created is that he would acknowledge, love, and worship his Creator God and live blessed with Him forever — by which act of creation God most clearly exhibited the glory of His wisdom, goodness, and power.
Latin
Possunt autem istius imaginis partes sic distingui, ut aliae sint homini naturales, aliae supernaturales, aliae essentiales, aliae accidentales, aliae conveniant ei toti, aliae secundum aliquam partem — animam videlicet aut corpus. Animae naturale et essentiale est esse spiritum et praeditam facultate intelligendi et volendi tum secundum naturam tum secundum modum libertatis. Supernaturale vero et accidentale: notitia Dei rerumque ad salutem aeternam requisitarum, quae sapientiae nomine venit, et voluntatis secundum illam notitiam rectitudo et sanctitas. Immortalitas hactenus est animae essentialis ut mori nequeat nisi esse desinat; supernaturalis vero et accidentalis quatenus est ex gratia et assistentia conservationis. Corpori vero immortalitas tota est supernaturalis et accidentalis. Toti vero homini externe competit dominium in creaturas. Porro imago illa Dei quam homo in lapsu amisisse dicitur non fuit tota naturalis sed supernaturalis, peculiari Dei dono concessa — justitia, innocentia, integritas: in intellectu supernaturalis cognitio essentiae et voluntatis Dei; in voluntate summa ad bonum cognitum inclinatio seu summa erga Deum obedientia et subjectio; in appetitu summa cum ratione concordia. Finis denique propter quem ita homo conditus est, ut Deum creatorem suum agnosceret, diligeret, coleret et cum eo beatus in aeternum viveret — quo creationis actu Deus gloriam sapientiae, bonitatis et potentiae suae exhibuit clarissime.