Gen. i. 26.  “The ancient Church very accurately distinguished between εἰκών (image) and ὁμοίωσις (likeness), and the Greek Church does the same in its Confession.  The latter phrase expresses man’s destination, which is not to be regarded as carried out at the moment of creation.  (Dorner, System of Christian Doctrine, E. Tr. II. p. 78).  The image lies in the permanent capacities of man’s nature (Gen. ix. 6; 1 Cor. xi. 7; Jas. iii. 9), the likeness in their realisation in moral conformity with God (ὁμοήθειαν Θεοῦ, Ignatius, Magnes vi).  “The image of God is a comprehensive thing.…To this belongs man’s intellective power, his liberty of will, his dominion over the other creatures flowing from the two former.  These make up the τὸ οὐσιῶδες, that part of that divine image which is natural and essential to man, and consequently can never be wholly blotted out, defaced, or extinguished, but still remains even in man fallen.  But beside these the Church of God hath ever acknowledged, in the first man, certain additional ornaments, and as it were complements of the divine image, such as immortality, grace, holiness, righteousness, whereby man approached more nearly to the similitude and likeness of God.  These were (if I may so speak) the lively colours wherein the grace, the beauty, and lustre of the divine image principally consisted; these colours faded, yea, were defaced and blotted out by man’s transgression.  (Bull, The State of Man before the Fall, Vol. ii. p. 114, Ox.).  Cf. Iren. (V. vi. § 1; xvi. § 2); Tertullian (de Baptismo, c. 5); Clem. Alex. (Exhort. c. 12); Origen (c. Cels. IV. 30).