What does it mean for Christ to be the "image of God"? And, if Christ is the "image of God," can the human person also unequivocally be understood to be the "image of God"? Augustine's Early Theology of Image examines Augustine's conception of the imago dei and makes the case that it represents a significant departure from the Latin pro-Nicene theologies of Hilary of Poitiers, Marius Victorinus, and Ambrose of Milan only a generation earlier. Augustine's predecessors understood the imago dei principally as a Christological term designating the unity of divine substance. But, Gerald P. Boersma argues, Augustine affirms that Christ is an image of equal likeness, while the human person is an image of unequal likeness. Boersma's careful study thus argues that a Platonic and participatory evaluation of the nature of "image" enables Augustine's early theology of the image of God to move beyond that of his Latin predecessors and affirm the imago dei both of Christ and of the human person.

Gerald P. Boersma examines Augustine's early theology of the image of God, or imago dei, and shows that he affirms that both Christ and the human person are the imago dei. Boersma contextualizes Augustine's theology prior to his ordination (386-391) by demonstrating that it represents a significant departure from earlier Latin pro-Nicene theologies of image.

This book examines Augustine's early theology of the imago dei, prior to his ordination (386-391). The book makes the case that Augustine's early thought is a significant departure from Latin pro-Nicene theologies of image only a generation earlier. The book argues that although Augustine's early theology of image builds on that of Hilary of Poitiers, Marius Victorinus, and Ambrose of Milan, Augustine was able to affirm, in ways that his predecessors were not, that both Christ and the human person are the image of God. Augustine's Latin pro-Nicene predecessors understood the imago dei principally as a Christological term designating a unity of divine substance. According to the book, Augustine's early theology of image has its initial departure not in the controversy of Nicaea but, rather, in the philosophical engagement of Plotinian metaphysics, in which all finite reality is an image of ultimate reality. For this tradition, an image need not imply equality; an image can be more or less like its source. The book maintains that Augustine's early writings describe Christ as an image of equal likeness while the human person is an image of unequal likeness. A Platonic and participatory evaluation of the nature of "image" enables Augustine's early theology of the image of God to move beyond that of his Latin predecessors and affirm the imago dei both of Christ and of the human person.

Happiness and Wisdom contributes to ongoing debates about the nature of Augustine's early development, and argues that Augustine's vision of the soul's ascent through the liberal arts is an attractive and basically coherent view of learning, which, while not wholly novel, surpasses both classical and earlier patristic renderings of the aims of education.

This book-length study of Augustine's pneumatology examines his earliest extant writings, penned during the years surrounding his famed return to the Catholic Church and the height of his efforts to synthesize Catholic theology. Careful analysis of these initial texts casts fresh light upon Augustine's more mature and well-known theology of the Holy Spirit while also illuminating ongoing discussions about his early thought.

In Augustine and Plotinus: the Human Mind as Image of the Divine Laela Zwollo provides an inside view of two of the most influential thinkers of late antiquity: the Christian Augustine and the Neo-Platonist Plotinus. By exploring the finer points and paradoxes of their doctrines of the image of God (the human soul/intellect), the illustrious church father’s complex interaction with his most important non-biblical source comes into focus. In order to fathom Augustine, we should first grasp the beauty in Plotinus’ philosophy and its attractiveness to Christians. This monograph will contribute to a better understanding of the formative years of Christianity as well as later ancient philosophy. It can serve as a handbook for becoming acquainted with the two thinkers, as well as for delving into the profundity of their thought.

In our current pluralist context, there is no clearly designated means of valuing or defining the human person. Matthew Drever shows that in the writings of St. Augustine we find a concept of the human person that is fluid, tenuous, prone to great good and great vice, and influenced deeply by the wider spiritual and material environment. Through an examination of his account of the human relation to God, Drever demonstrates how Augustine can offer a crucial resource for a religious reorientation and revaluation of the human person. Drever focuses particularly on the concepts of the imago dei and creatio ex nihilo, significant for their influence on Augustine's understanding of the human person and for their potential to bridge his and our own world. Though rooted in Augustine's early work, these concepts are developed fully in his later writings: his Genesis commentaries and On the Trinity in particular. Drever examines how in these later writings the origin (creatio ex nihilo) and identity (imago dei) of the human person intersect with Augustine's understanding of creation, Christ, and the Trinity. Image, Identity, and the Forming of the Augustinian Soul constructs an interpretation of Augustine's view of the person that acknowledges its classical context while also addressing contemporary theological and philosophical appropriations of Augustine and the issues that animate them.