In this expansive monograph, Boersma argues that Augustine departs from Latin pro-Nicene theologies by candidly predicating in imagine dei of both Christ and the human person. Building upon the work of Lewis Ayres (Nicaea and its legacy), Boersma first outlines ‘image theology’ in the writings of Hilary of Poitiers (pp. 19–50), Marius Victorinus (pp. 51–86) and Ambrose of Milan (pp. 87–131). These three chapters distill complex debates surrounding Nicaea's early legacy in the West and illustrate the common theological commitments of ‘pro-Nicenes’ in the generation preceding Augustine. Through a close reading of texts, Boersma demonstrates how Hilary, Victorinus and Ambrose employed a dynamic range of proofs to ward off subordinationism. These theologians commanded a broad array of sources – from Paul's Epistles (pp. 39–46), to Aristotle's Categories (pp. 54–8), to Stoic ethical constructs (pp. 112–18) – through which they educated Western bishops on the theology of the homoousion. Each subtopic is treated competently by Boersma, with due scholarly diligence and excellent footnotes. Of special interest is Boersma's identification of the phrases ‘secundum imaginem’, ‘ad imaginem’ and ‘imago communis est’ – all of which are applied to humanity in contradistinction to Christ, the image simpliciter.

Before Boersma turns to Augustine, he offers a brief interlude on Plotinus that positively assesses the latter's influence upon the former (pp. 135–64). In Plotinian metaphysics, an image has both a participatory and a concealing dimension with respect to its source (p. 141). For Augustine, these disparate definitions of image are harmonised in the Incarnation, as the eternal takes on temporality. Boersma argues that Augustine's Christocentric view of image is evident early in his corpus. Examining the participatory framework of image in the Contra Academicos (pp. 165–88), Boersma advances the novel thesis that the character Proteus is in fact a ‘veiled reference to the incarnate Christ’ (p. 178). Turning to De diversis quaestionibus octoginta tribus and De Genesi ad literam liber imperfectus in a memorable chapter (pp. 189–223), Boersma lays out his core argument: Augustine saw problems in the previous generation's failure to apply in imagine dei to the human person, and responded by moving the debate forward. Through careful exegesis of Paul, an inclusive definition of aequalitas, and adoption of Platonic participatory ontology, Augustine broadened the discourse on imago dei to include the holistic human person. ‘Image’ is exemplified in Christ – but never at the expense of humanity.

These themes are explored in greater depth in the book's final chapter (pp. 224–53). Here Boersma draws from De vera religione to combat dualistic readings of Augustine. He argues that Augustine's uti / frui distinction involves the ‘transvaluation’ of worldly goods (a notion borrowed from Ambrose). Created things are properly used as transitory images of the eternal, yielding the fruit of ascent to God through the Christological refashioning of the human person. All this is augmented by Augustine's belief that the human soul is created ex nihilo, and thus depends on grace to return to its source – although humanity's tendency toward nothingness is perhaps underemphasised in this study. There are also a few occasions (for example, pp. 20, 52, 190) where the terms ‘image’ and ‘equality’ are used in a manner that implies a bifurcation between Nicene and post-Nicene contexts. Nevertheless, this monograph makes an important contribution to the field of Augustinian studies. It also accomplishes a rare feat: grounding questions pertinent to the history of ideas (for example the relationship between the One and the many, the distinction between eternal and created order) in the exegesis and ethics of Augustine as pastor and theologian.