of Christ, of which he identifies three: the "dogmatic image" found in doctrine, the "reflected image" found in the Bible, and the "living image", formed through the meeting of the other two images and the church. Juniper Cummings, reviewing the English translation of The Christ of Faith, declined to endorse the book "without reservation", noting that certain statements may lend themselves to misrepresentation, while others suffer from inexactitude, but noted that many of its apparent flaws may in fact be "legitimate differences of theological opinions", while others may stem from insufficient attention to updating the lectures when compiling them. Flannery O'Connor, in her review published in 1958, identified The Christ of Faith as containing an implicit argument against efforts to reconstruct Christianity as a syncretic religion, praised the book's critique of "the errors of liberal theology", and described it as "a master work by one of the Church's greatest living theologians." Other works In the essay "Faith and the Scholarly Study of Faith in Catholicism" ("Glauben und Glaubenswissenschaft im Katholizismus", 1920) Adam developed an account of faith that differed from neo-scholastic and rationalist approaches, in which faith is essentially private, and argued that faith has a communal character, relating to encounters with Christ that occur in the church. In Christ Our Brother (1927) Adam focuses on the Gospels' accounts of Jesus' life and teachings and argues, again in opposition to neo-scholasticism, for the humanity of Christ: rather than seeing him as passive or weak, Adam describes Christ as embodying humanity's best qualities and achieving its fullest potential. In this reading the incarnation of Christ is seen as the central event in human history, and as representing the meeting of the human and divine not through the ascent of the former but rather through the descent of the latter. Christ and the Western Mind (1928) again drew on Scheler in critiquing modernity, rationalism and the Enlightenment. Here Adam described a process of secularisation, beginning in the Late Middle Ages and incorporating the Reformation and the Enlightenment. He argued again for the necessity of a return to Christ and the church, which would require a clear presentation of Christian doctrine. The Son of God (1933) similarly considers the Gospels' accounts of Jesus, and argues for Christ's humanity and the centrality of the incarnation of Christ. The Son of God was also influenced by Friedrich Nietzsche's Lebensphilosophie and was widely translated. One and