In Palamas' theology, the human body has clear Trinitarian dimensions, and it is essentially its Christological and Pneumatic dimensions that make its dignity higher than the one of the angels. However, the first human body's Trinitarian dimension is the Paterological one: it has its origin in God, being created by God's energies of creative power and of the act of creating. Second and third, its Christological and Pneumatic dimensions signify that the human body is both the place in which the Holy Spirit vivifies and the place where the incarnation happens, as well as it became the symbol of incarnation. These three aspects make Palamas' anthropological theology highly positive: first, by being created by God and capable of attaining deification—that is, in Palamas' theology, being capable of seeing God and the divine Light, which is a divine energy; and second, by being an image of God. The human body is more the image of God than the angels specifically because it is a corporeal being, which gives human beings a dignity higher than that of the angels. Angels are incorporeal beings and do not have a vivifying power that vivifies their bodies as human beings have, nor can they externalize the mental human word through speaking, writing, arts, and sciences, and we do. These are images of the Spirit's breath and vivifier power and of the incarnation of the Word of God. As it is in the Trinity with the Pneuma and the Logos, breath and expression are interrelated in human beings/bodies. In short, in Palamas angels do reflect the Trinity in its immanent incorporeal life and are thus an image of the Trinity in their immanent dimension, while human beings, who are human bodies, are an image of the Trinity in reflecting both the Trinity's intratrinitarian relations and its economic mission. It is by being bodily beings that human beings are an image of the Trinity. In Palamas, Trinitarian theology and anthropological theology overlap in a precious and invaluable way.