This book represents a stage on a journey. For almost a decade the three of us have been conducting retreat/workshops (R/W) based on the Gospel as illuminated through the Jungian personality types. The Myers-Briggs Indicator has been the instrument employed in these programs for helping participants to identify their types.

Before the Renaissance and Reformation, holy images were treated not as "art" but as objects of veneration which possessed the tangible presence of the Holy. the faithful believed that these images served as relics and were able to work miracles, deliver oracles, and bring victory to the battlefield. In this magisterial book, Hans Belting traces the long history of the sacral image and its changing role--from surrogate for the represented image to an original work of art--in European culture. Likeness and Presence looks at the beliefs, superstitions, hopes, and fears that come into play as people handle and respond to sacred images, and presents a compelling interpretation of the place of the image in Western history. -- Back cover

Orthodox Christian theology is often presented as the direct inheritor of the doctrine and tradition of the early Church. But continuity with the past is only part of the truth; it would be false to conclude that the eastern section of the Christian Church is in any way static. Orthodoxy, building on its patristic foundations, has blossomed in the modern period. This volume focuses on the way Orthodox theological tradition is understood and lived today. It explores the Orthodox understanding of what theology is: an expression of the Church's life of prayer, both corporate and personal, from which it can never be separated. Besides discussing aspects of doctrine, the book portrays the main figures, themes and developments that have shaped Orthodox thought. There is particular focus on the Russian and Greek traditions, as well as the dynamic but less well-known Antiochian tradition and the Orthodox presence in the West.

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.

Everyone who reads the Bible must admit that it tells us to do things that we never have done and cannot do in our fleshly bodies. One reason is that God our Creator is telling us what He wants us to be and do as created in His image and likeness. Our purpose is in our image and likeness of God our Creator, not like the dust of the ground or the flesh of our parents. Most children dont know that they are created in the image and likeness of God, and their parents have not asked God for His spirit for their children so they can be taught this vital truth. The reason parents dont ask God for His spirit for their children is because they dont recognize the need for Him. There are several things mankind cannot do in the flesh, and they must recognize their origin in the image and likeness of God. Mankind must recognize being in the image and likeness of God to, first, love God with all their being and love his neighbors as himself; second, to obey God and his parents as required in Gods word; third, to trust God with all his heart; fourth, to worship God in spirit and in truth; and fifth, to glorify God in his body and spirit, which are God. The devil does not want mankind to know that he is created in the image and likeness of God because man will always defeat Satan and fulfill God's will.