Yes. To be to the image of God belongs to the mind only because while in all creatures there is some kind of likeness to God, in the rational creature alone we find a likeness of "image" as we have explained above (Q93, A1; Q93, A2); whereas in other creatures we find a likeness by way of a "trace."
Esse ergo ad imaginem Dei pertinet solum ad mentem quia, cum in omnibus creaturis sit aliqualis Dei similitudo, in sola creatura rationali invenitur similitudo Dei per modum imaginis, ut supra dictum est, in aliis autem creaturis per modum vestigii.
Now the intellect or mind is that whereby the rational creature excels other creatures; wherefore this image of God is not found even in the rational creature except in the mind; while in the other parts, which the rational creature may happen to possess, we find the likeness of a "trace," as in other creatures to which, in reference to such parts, the rational creature can be likened.
Id autem in quo creatura rationalis excedit alias creaturas, est intellectus sive mens. Unde relinquitur quod nec in ipsa rationali creatura invenitur Dei imago, nisi secundum mentem. In aliis vero partibus, si quas habet rationalis creatura, invenitur similitudo vestigii; sicut et in ceteris rebus quibus secundum partes huiusmodi assimilatur.
We may easily understand the reason of this if we consider the way in which a "trace," and the way in which an "image," represents anything. An "image" represents something by likeness in species, as we have said; while a "trace" represents something by way of an effect, which represents the cause in such a way as not to attain to the likeness of species. For imprints which are left by the movements of animals are called "traces": so also ashes are a trace of fire, and desolation of the land a trace of a hostile army.
Cuius ratio manifeste cognosci potest, si attendatur modus quo repraesentat vestigium, et quo repraesentat imago. Imago enim repraesentat secundum similitudinem speciei, ut dictum est. Vestigium autem repraesentat per modum effectus qui sic repraesentat suam causam, quod tamen ad speciei similitudinem non pertingit, impressiones enim quae ex motu animalium relinquuntur, dicuntur vestigia; et similiter cinis dicitur vestigium ignis; et desolatio terrae, vestigium hostilis exercitus.
Therefore we may observe this difference between rational creatures and others, both as to the representation of the likeness of the Divine Nature in creatures, and as to the representation in them of the uncreated Trinity. For as to the likeness of the Divine Nature, rational creatures seem to attain, after a fashion, to the representation of the species, inasmuch as they imitate God, not only in being and life, but also in intelligence, as above explained (Q93, A2); whereas other creatures do not understand, although we observe in them a certain trace of the Intellect that created them, if we consider their disposition.
Potest ergo huiusmodi differentia attendi inter creaturas rationales et alias creaturas, et quantum ad hoc quod in creaturis repraesentatur similitudo divinae naturae, et quantum ad hoc quod in eis repraesentatur similitudo Trinitatis increatae. Nam quantum ad similitudinem divinae naturae pertinet, creaturae rationales videntur quodammodo ad repraesentationem speciei pertingere, inquantum imitantur Deum non solum in hoc quod est et vivit, sed etiam in hoc quod intelligit, ut supra dictum est. Aliae vero creaturae non intelligunt; sed apparet in eis quoddam vestigium intellectus producentis, si earum dispositio consideretur.
Likewise as the uncreated Trinity is distinguished by the procession of the Word from the Speaker, and of Love from both of these, as we have seen (Q28, A3); so we may say that in rational creatures wherein we find a procession of the word in the intellect, and a procession of the love in the will, there exists an image of the uncreated Trinity, by a certain representation of the species. In other creatures, however, we do not find the principle of the word, and the word and love; but we do see in them a certain trace of the existence of these in the Cause that produced them.
Similiter, cum increata Trinitas distinguatur secundum processionem verbi a dicente, et amoris ab utroque, ut supra habitum est; in creatura rationali, in qua invenitur processio verbi secundum intellectum, et processio amoris secundum voluntatem, potest dici imago Trinitatis increatae per quandam repraesentationem speciei. In aliis autem creaturis non invenitur principium verbi, et verbum, et amor; sed apparet in eis quoddam vestigium quod haec inveniantur in causa producente.
For in the fact that a creature has a modified and finite nature, proves that it proceeds from a principle; while its species points to the (mental) word of the maker, just as the shape of a house points to the idea of the architect; and order points to the maker's love by reason of which he directs the effect to a good end; as also the use of the house points to the will of the architect. So we find in man a likeness to God by way of an "image" in his mind; but in the other parts of his being by way of a "trace."
Nam hoc ipsum quod creatura habet substantiam modificatam et finitam, demonstrat quod sit a quodam principio; species vero eius demonstrat verbum facientis, sicut forma domus demonstrat conceptionem artificis; ordo vero demonstrat amorem producentis, quo effectus ordinatur ad bonum, sicut usus aedificii demonstrat artificis voluntatem. Sic igitur in homine invenitur Dei similitudo per modum imaginis secundum mentem; sed secundum alias partes eius, per modum vestigii.
We must understand that when Scripture had said, "to the image of God He created him," it added, "male and female He created them," not to imply that the image of God came through the distinction of sex, but that the image of God belongs to both sexes, since it is in the mind, wherein there is no sexual distinction.
Et ideo dicendum est quod Scriptura, postquam dixerat, "ad imaginem Dei creavit illum," addidit, "masculum et feminam creavit eos," non ut imago Dei secundum distinctiones sexuum attendatur, sed quia imago Dei utrique sexui est communis, cum sit secundum mentem, in qua non est distinctio sexuum.