Oxford Early Christian Studies – serie

Deification in the Greek patristic tradition was the fulfilment of the destiny for which humanity was created - not merely salvation from sin but entry into the fullness of the divine life of the Trinity. This book, the first on the subject for over sixty years, traces the history of deification from its birth as a second-century metaphor with biblical roots to its maturity as a doctrine central to the spiritual life of the Byzantine Church. Drawing attention to the richness and diversity of the patristic approaches from Irenaeus to Maximus the Confessor, Norman Russell offers a full discussion of the background and context of the doctrine, at the same time highlighting its distinctively Christian character.

In the late-second century, Tatian the Assyrian constructed a new Gospel by intricately harmonizing Matthew, Mark, Luke, and John. Tatian's work became known as the Diatessaron, since it was derived 'out of the four' eventually canonical Gospels. Though it circulated widely for centuries, the Diatessaron disappeared in antiquity. Nevertheless, numerous ancient and medieval harmonies survive in various languages. Some texts are altogether independent of the Diatessaron, while others are definitely related. Yet even Tatian's known descendants differ in large and small ways, so attempts at reconstruction have proven confounding. In this book James W. Barker forges a new path in Diatessaron studies. Covering the widest array of manuscript evidence to date, Tatian's Diatessaron reconstructs the compositional and editorial practices by which Tatian wrote his Gospel. By sorting every extant witnesses according to its narrative sequence, the macrostructure of Tatian's Gospel becomes clear. Despite many shared agreements, there remain significant divergences between eastern and western witnesses. This book argues that the eastern ones preserve Tatian's order, whereas the western texts descend from a fourth-century recension of the Diatessaron. Victor of Capua and his scribe used the recension to produce the Latin Codex Fuldensis in the sixth century. More controversially, Barker offers new evidence that late medieval texts such as the Middle Dutch Stuttgart harmony independently preserve traces of the western recension. This study uncovers the composition and reception history behind one of early Christianity's most elusive texts.

This book ventures to describe Augustine of Hippo's understanding of demons, including the theology, angelology, and anthropology that contextualize it. Demons are, for Augustine as for the Psalmist (95:5 LXX) and the Apostle (1 Cor 10:20), the "gods of the nations." This means that Augustine's demons are best understood neither when they are "spiritualized" as personifications of psychological struggles, nor in terms of materialist contagions that undergird a superstitious moralism. Rather, because the gods of the nations are the paradigm of demonic power and influence over humanity, Augustine sees the Christian's moral struggle against them within broader questions of social bonds, cultural form, popular opinion, philosophical investigation, liturgical movement, and so forth. In a word, Augustine's demons have a religious significance, particularly in its Augustinian sense of bonds and duties between persons, and between persons and that which is divine. Demons are a highly integrated component of his broader theology, rooted in his conception of angels as the ministers of all creation under God, and informed by the doctrine of evil as privation and his understanding of the fall, his thoughts on human embodiment, desire, visions, and the limits of human knowledge, as well as his theology of religious incorporation and sacraments. As false mediators, demons are mediated by false religion, the body of the devil, which Augustine opposes with an appeal to the true mediator, Christ, and the true religion of his body, the church.

As the site of only a small and obscure Christian population between 135 and 313 CE, Jerusalem witnessed few instances of anti-Christian persecution. This fact became a source of embarrassment to the city in late antiquity—a period when martyr traditions, relics, and shrines were closely intertwined with local prestige. At that time, the city had every incentive to stretch the fame of its few, apostolic martyrs as far as possible-especially the fame of the biblical St. Stephen, the figure traditionally regarded as the first Christian martyr (Acts 6-8). What the church lacked in the quantity of its martyrs, it believed it could compensate for in an exclusive, local claim to the figure widely hailed as the "Protomartyr", "firstborn of the martyrs", and "chief of confessors" in contemporary sources. This book traces the rise of the cult of Stephen in Jerusalem, exploring such historical episodes as the fabrication of his relics, the construction of a grand basilica in his honour, and the multiplication of the saint's feast days. It argues that local church authorities promoted devotion to Stephen in the fifth century in a conscious attempt to position him as a patron saint for Jerusalem—that is, a symbolic embodiment of the city's Christian identity and power.

In the late fourth and early fifth centuries, during a fifty-year stretch sometimes dubbed a Pauline "renaissance" of the western church, six different authors produced over four dozen commentaries in Latin on Paul's epistles. Among them was Jerome, who commented on four epistles (Galatians, Ephesians, Titus, Philemon) in 386 after recently having relocated to Bethlehem from Rome. His commentaries occupy a time-honored place in the centuries-long tradition of Latin-language commenting on Paul's writings. They also constitute his first foray into the systematic exposition of whole biblical books (and his only experiment with Pauline interpretation on this scale), and so they provide precious insight into his intellectual development at a critical stage of his early career before he would go on to become the most prolific biblical scholar of Late Antiquity.This monograph provides the first book-length treatment of Jerome's opus Paulinum in any language. Adopting a cross-disciplinary approach, Cain comprehensively analyzes the commentaries' most salient aspects-from the inner workings of Jerome's philological method and engagement with his Greek exegetical sources, to his recruitment of Paul as an anachronistic surrogate for his own theological and ascetic special interests. One of the over-arching concerns of this book is to explore and to answer, from multiple vantage points, a question that was absolutely fundamental to Jerome in his fourth-century context: what are the sophisticated mechanisms by which he legitimized himself as a Pauline commentator, not only on his own terms but also vis-à-vis contemporary western commentators?

How might one describe early Christian exegesis? This question has given rise to a significant reassessment of patristic exegetical practice in recent decades, and H. Clifton Ward makes a new contribution to this reappraisal of patristic exegesis against the background of ancient Greco-Roman education. In tracing the practices of literary analysis and rhetorical memory in the ancient sources, Clement and Scriptural Exegesis argues that there were two modes of archival thinking at the heart of the ancient exegetical enterprise: the grammatical archive, a repository of the textual practices learned from the grammarian, and the memorial archive, the constellations of textual memories from which meaning is constructed. In a new treatment of the theological exegesis of Clement of Alexandria-the first study of its kind in English scholarship-this study suggests that an assessment of the reading practices that Clement employs from these two ancient archives reveals his deep commitment to scriptural interpretation as the foundation of a theological imagination. Clement employs various textual practices from the grammatical archive to navigate the spectrum between the clarity and obscurity of Scripture, resulting in the striking conclusion that the figurative referent of Scripture is one twofold mystery, bound up in the incarnation of Christ and the higher knowledge of the divine life. This twofold scriptural mystery is discovered in an act of rhetorical invention as Clement reads Scripture to uncover the constellations of texts-about God, Christ, and humanity-that frame its entire narrative.

Throughout Antiquity and the Middle Ages, literature was read with the ear as much as with the eye: silent reading was the exception; audible reading, the norm. This highly original book shows that Boethius's Consolation of Philosophy - one of the most widely-read texts in Western history-aims to affect the listener through the designs of its rhythmic sound. Stephen Blackwood argues that the Consolation's metres are arranged in patterns that have a therapeutic and liturgical purpose: as a bodily mediation of the text's consolation, these rhythmic patterns enable the listener to discern the eternal in the motion of time. The Consolation of Boethius as Poetic Liturgy vividly explores how in this acoustic encounter with the text philosophy becomes a lived reality, and reading a kind of prayer.

This volume critically re-evaluates the received interpretation of the nature of light in the ancient sources. Isidoros C. Katsos contests the prevalent view in the history of optics according to which pre-modernity theorized light as subordinate to sight ('oculocentrism') by examining in depth the contrary textual evidence found in early Christian texts. It shows that, from Philo of Alexandria and Origen to Basil of Caesarea and Gregory of Nyssa, the Jewish-Christian commentary tradition on the hexaemeral literature (the biblical creation narrative) reflected deeply on the nature and physicality of light for the purposes of understanding the structure and purpose of material creation. Contemplation of nature allowed early Christian thinkers to conceptualize light as the explanatory principle of vision rather than subordinated to it. Contrary to the prevalent view, the hexaemeral literature necessitates a 'luminocentric' interpretation of the theory of light of Plato's Timaeus in its reception history in the context of late antique cosmology. Hexaemeral luminocentrism invites the reader of Scripture to grasp not only the sensible properties of light, but also their causal principle as the first manifestation of the divine Logos in creation. The hexaemeral metaphysics thus provides the missing ground of meaning of the early Christian language of light.

Patriarch Dioscorus of Alexandria: The Last Pharaoh of Alexandria and Ecclesiastical Politics in the Later Roman Empire offers a thorough revision of the historical role of Dioscorus as patriarch of Alexandria between 444 and 451 CE. One of the major protagonists of the Christological controversy, Dioscorus was hailed a saint in Eastern Church traditions which opposed the Council of Chalcedon in 451. Yet Western Church traditions remember him as a heretic and violent villain, and much scholarship maintains this image of Dioscorus as 'ruthless and ambitious', a 'tyrant-bishop' feared by his opponents-the 'Attila of the Eastern Church'.This book breaks with these negative stereotypes and offers the first serious historical analysis of Dioscorus as ecclesiastical politician and reformer. It discusses the discrepancy that theologically Dioscorus was a loyal follower of his famous predecessor Cyril of Alexandria (412-444) while politically he was the leading figure of the anti-Cyrillian party in Alexandria. Analysing Dioscorus' role as president of the Second Council of Ephesus in 449 and his downfall and deposition at the Council of Chalcedon in 451, Menze also offers a much-needed new reading of the acts of these two general councils.Reappraising the life and role of Dioscorus ultimately shows how the Christological controversy of the fifth century can only be fully understood against the background of imperial politics-and its mechanisms for implementing 'Orthodoxy'-in the Later Roman Empire.

Irenaeus' soteriology is often celebrated as containing many profound themes-- Christus Victor, recapitulation, deification, and more. Little, however, has been said about how Irenaeus thought these benefit individual human beings, or relate to the Christian's faith, love, or piety. Rather, twentieth-century scholars malign Irenaeus' 'moralism', while modern historians often neglect the question of why theology was a basis for defining and limiting Christian communities.This book elucidates these questions by providing an account of Irenaeus' individual soteriology. It begins with Irenaeus' frequent claim that he wrote Against Heresies for the piety and salvation of his readers. Does Irenaeus, it asks, have a coherent way of relating belief in theological doctrines --even philosophical doctrines-- to salvation? To answer this question, the study first establishes the philosophical foundations of Irenaeus' soteriology: his theology, psychology, and philosophically-informed epistemology. It contends that Irenaeus understands 'faith' as part of the epistemic process-a judgment of the soul. This judgment produces love, an affective state of the soul, which in turn manifests in bodily obedience to God. Faith and love mutually reinforce one another, leading to the preservation of holiness and the growth of righteousness in the believer's soul and body as the Christian walks the 'Way of Life'. Faith and love, holiness and righteousness, logically connect to salvation because they are the sine qua non of the Spirit's salvific presence. Having sketched this vision of individual salvation, the book shows how for Irenaeus piety underlies this entire process and integrates it into the lives of second-century believers. It concludes by further integrating this soteriology with Irenaeus' Greco-Roman context, his reading of Scripture, the embodied lives of believers, and broader themes in his soteriology.

This book delivers a new reading of On the Soul and the Resurrection, a famously intractable and intriguing text by Gregory of Nyssa. It takes seriously Gregory's decision to write this text as a dialogue, a literary form that is linked like no other to fundamental Platonic teachings about knowledge, nature, and the cosmos.Heinbokel argues that Gregory's text is a sophisticated appropriation of the teaching that dialogues present literary microcosms and are able to participate in the fundamental relation between language and reality that is at work in the cosmos. By writing his dialogue, the book concludes, Gregory aims to employ this relation to direct the souls of his readers to the intellectual grasp and material accomplishment of his Christian contemplation of the cosmos.

The importance of Gregory's contribution to the development of the doctrine of deification can hardly be overstated. Gregory was the first theologian to coin the term 'theosis', a term which would become the standard cipher for the doctrine in the later Byzantine tradition. He is one of the most prolific users of deification language in the first four centuries of Christian literature, and his account of deification served as the principal source of the doctrine for its most important Byzantine expositors. Theosis in the Theology of Gregory of Nazianzus elucidates Gregory's contribution to the doctrine's development by providing a comprehensive study of his understanding of salvation as theosis, analysing his thought across his entire corpus and in its historical and intellectual context. In this book, Brendan A. Harris shows that Gregory's theology of deification is centred on the notion of deifying union, a union Gregory understands in terms of Neo-Platonic mixture theory. This notion of the deifying union forms a rich seam that permeates Gregory's soteriological thinking and integrates a diverse range of soteriological motifs into a single, coherent soteriological vision, centred on the creature's reception of and union with divine light. Within this vision, the motif of angelification^—^the transformation of the human being into an angelic or angelomorphic being^—^emerges as an essential, yet largely neglected, aspect of Gregory's concept of deification. For Gregory, deification entails angelification: to be deified is to become like the angels, who are united to God from the moment of their creation, and to share in the angelic vision and worship of God.

Theodoret of Cyrus (c.393-c.466) was the most able Antiochene theologian in the defence of Nestorius from the Council of Ephesus in 431 to the Council of Chalcedon in 451. While the works of Theodore of Mopsuestia and Nestorius are extant today only in translations or in fragments, Theodoret's voluminous works are largely available in their original Greek. This study of his writings throws considerable light on the theology of those councils and the final evolution and content of Antiochene Christology.Clayton demonstrates that Antiochene Christology was rooted in the concern to maintain the impassibility of God the Word and is consequently a two-subject Christology. Its fundamental philosophical assumptions about the natures of God and humanity compelled the Antiochenes to assert that there are two subjects in the Incarnation: the Word himself and a distinct human personality. This Christology is not the hypostatic union of the Councils of Ephesus and Chalcedon.

The Pelagian controversy has secured an enduring place for Pelagius in the history of western Christian thought. Few of Pelagius' writings, however, have been preserved, and until recently none was available in English translation. This volume presents Pelagius' commentary on Romans for the first time in English. The commentary, one of thirteen on the Pauline epistles, dates from the time when Pelagius was active in Rome, before he became embroiled in controversy. But already there are adumbrations of the later debate and signs of different currents of thought in Italy and beyond.In his introduction Theodore de Bruyn discusses the context in which Pelagius wrote the commentary and the issues which shaped his interpretation of Romans. He also takes up questions about the edition of the commentary. The translation is annotated with references to Pelagius' contemporaries. A new recension of Pelagius' text of Romans is presented in an appendix.

The study of 'Arianism' has proved one of the abiding fascinations and the abiding problems of early Christian studies in recent years. In this book Richard Vaggione addresses the definition of the doctrine and why it generated such intense social turmoil by examining the standpoint of one of 'Arianism's' principal supporters, Eunomius of Cyzicus. Eunomius' life is used as a framework within which to discuss changes in the doctrine of the Trinity. His origins, personal history, education, theology, and works are discussed in detail, as well as his unique philosophy of language. Dr Vaggione examines the relationship of Eunomius and his movement to the non-Nicene movement, and considers the meaning of the liturgical and other changes he made. He also traces the fortunes of the Eunomian following are traced through its final disappearance in the sixth or seventh century. One of the principal themes of the book is the nature of doctrinal change, especially the contribution of ordinary people, including those of women and ascetics. Richard Vaggione argues that the process of doctrinal change is not exclusively the task of the religious 'professional' but of the Christian community as a whole, involving a prolonged dialogue between nave and pulpit leading finally to a new doctrinal and devotional synthesis.

Baptism for the early Christians was a subject of crucial importance, and its symbolism fired the imagination of writers throughout the Christian world. Arator, the Roman sub-deacon who wrote a verse-commentary on the Acts of the Apostles in AD 544, was no exception. The Historia Apostolica is a work of historical importance. Written at a time of crisis, politically and theologically, it is of interest as propaganda for a papacy under threat from Constantinople. But Arator's concentration on baptismal themes offers vital evidence of the transmission of exegetical ideas in late antiquity.This book is the first major work on Arator in English and the first ever to study the Historia Apostolica as biblical commentary. Passages of particular baptismal importance are presented both in the original Latin and in a new translation, and considered in the context of the writings of earlier Christian commentators. In short, this is a wide-ranging study of the popularity and potency of baptismal symbolism in the first six centuries AD.

Arnobius of Sicca, in North Africa, was a Christian convert writing in the time of the Emperor Diocletian in the 3rd sentury AD. His most famous work, Against the Pagans, was written shortly after his conversion (c. AD 302), and is a brilliant defence of his new religion using arguments taken from the cream of pagan learning. It demonstrates exactly the nature and intensity of the conflict between pagans and Christians at this period.This book is the first ever major study of Arnobius. It deals fully with every important aspect of his life and writing - from the complex and controversial question of the date of Against the Pagans, to the biographical data provided by Jerome, to the significance of the conflict between the African supreme deity, Saturn, and the Christian God. Dr Simmons provides clear evidence to show that Arnobius' work is directly related to the anti-Christian writings of the famous Porphyry of Tyre, demonstrating how Arnobius used one work of Porphyry against another to disclose inconsistencies and contradictions in the great pagan polymath - the very method used by Porphyry in his own treatise, Against the Christians. Dr Simmons discusses the philosophical background of Arnobius, arguing convincingly that he belonged to the Platonic, not Epicurean, school of thought as has often been alleged. Arnobius has hitherto been one of the most misinterpreted ancient authors. This book will set Arnobius firmly on the map as a writer of condsiderable interest and importance, who made a significant contribution to the final triumph of Christianity over its Graeco-Roman competitors.

Graham Gould studies the life and thought of the Christian monks of fourth and fifth century lower Egypt. He works from collections of their sayings and stories which were compiled in the late fifth century and which are known collectively as the Apopthegmata Patrum. These texts show that the Desert Fathers were deeply concerned with the nature of the monastic community which they formed and with the problems which might affect relationships between individuals within it. Successive chapters of the book centre on the text of the Apopthegmata itself as a witness to the community's sense of its own history and identity; on the relationship between teacher and disciple in the context of which the practices and virtues of the monastic life were taught; on the importance of good relationships between a monk and his companions in the monastic life; on the problems of anger, judgement, and praise which interfere with good relationships; on the tension between the desire for solitude and the necessity of inter-action with others; and on the connection between relationships with others and a monk's own life of prayer. The overall conclusion is that the Desert Fathers saw community as an integral part of their monastic ideal and rarely regarded solitude as a way of life to be pursued at the expense of community.

Jerome was one of the very few early Christian scholars to know any Hebrew. This is a unique introduction, translation, and commentary of his Questions on Genesis - a fascinating work showing a Christian working alongside Jews in an age very different from our own. Jerome's influence on the Church is well known - but this work is equally important for the light thrown on the history and origin of many ideas at the heart of the Jewish tradition.

It was widely assumed by intellectuals from antiquity to the Middle Ages that the beauty and regularity of the heavens was a sign of their superior life. Through this belief the stars gained an important position in Greek religion, and speculations on their nature figured prominently in discussions of human psychology and eschatology.In the third century AD the influential Christian theologian Origen included Hellenistic theories on the life and nature of the stars in his cosmology. This marked an interesting episode in the history of the idea, but it also had important implications for early Christian theology. Although he was condemned as heretical for these (and other) speculations, he was successful in incorporating traditional philosophical theories about the stars into a biblical theology.

Eusebius of Caesarea (d. 339), bishop, church historian, and biographer of Constantine, is the major Christian witness to the Constantinian settlement. Despite his importance, his biblical exegesis has not received the attention it deserved. His Commentary on Isaiah, rediscovered in nearly complete form only this century, was written shortly after the Council of Nicaea in 325 and the unification of the empire under Constantine. It is thus an important witness to Eusebius' thinking on the Bible, the church, and the empire at a critical moment in his life and in the history of Christianity. The present book is the first comprehensive assessment of the commentary's methods and ideas. It examines how the new situation influenced Eusebius' reading of Isaiah, especially as revealed in his treatment of Judaism and Jewish exegesis. It also proposes that the commentary's focus on the `godly polity', meaning above all the church and its clergy, is a valuable corrective to interpretations of Eusebius' theology based too exclusively on the Constantinian literature.

This is a new and provocative study re-evaluating the history of the struggle between orthodoxy and heresy in the early church. Dr Williams argues that the traditional picture of Nicene ascendancy in the western church from 350 - 381 is substantially misleading, and in particular that the conventional portrait of Ambrose of Milan as one who rapidly and easily overpowered his "Arian" opponents is a fictional product derived from idealized accounts of the fifth century.Sources illustrating the struggle between the orthodox pro-Nicenes and "Arians" or Homoians, in the fourth century reveal that Latin "Arianism" was not the lifeless and theologically alien system that historians of the last century would have us believe. Dr Williams shows that the majority of churches in the West had little practical use for the Nicene creed until the end of the 350s - over twenty five years after it was first issued under Constantine - and that the ultimate triumph of the Nicene faith was not as inevitable as it has been assumed. Ambrose himself was seriously harrassed by sustained attacks from "Arians" in Milan for the first decade of his episcopate, and his early career demonstrates the severity of the religious conflict which embroiled the western churches,especially in North Italy. Only after an intense and uncertain decade did Ambrose finally prevail in Milan once the Nicene form of faith was embraced by the Roman empire through imperial legislation and "Arianism" was outlawed as heresy. This is an innovative and challenging book full of illumination new insights on the social, political, and theological entanglements ofthe early church.

Gregory of Nyssa (c.330-395) made important contributions to both theological thought and the understanding of the spiritual life. He was especially significant in adapting the thought of Origen to fourth century orthodoxy. The early treatise on the inscriptions of the Psalms shows the early stages of the development of Gregory's thought.This book presents the first translation of the treatise in a modern language. The annotations show Gregory's indebtedness to the thought of classical antiquity as well as to the Bible. The Introduction sets forth the structure of Gregory's treatise, and places it in the context of earlier Christian commentaries on the Psalms. It shows how his hermeneutical approach was influenced by both Iamblichus the Neo-Platonist and Origen. Finally, Dr Heine compares Gregory's understanding of the stages of the spiritual life in the treatise with that in his later and more widely known writings on the life of Moses and the Song of Songs.

The monasteries of the Jerusalem desert were famous throughout the Byzantine Christian world. Yet whilst much has been written about their counterparts in Egypt and Syria, this book is the first to provide a comprehensive study of the monastic movement in Palestine during the Byzantine period, from the accession of Constantine to the fall of Jerusalem to the Persians in 614.The book is divided into three parts. The first examines the lives of the holy men of the desert, using contemporary source material, and looks at the culture which produced them. The second describes the environment, including chapters on Jerusalem and the expansion of monasticism into other urban centres. The third section presents some of the main themes of the saints' lives, with chapters on the historical development, doctrinal debate, and spirituality. This is an important and valuable contribution to the study of ancient spirituality and desert monasticism, and should be of interest both to historians and scholars of patristics and theology.

John, the sixth-century orthodox bishop of Scythopolis in Palestine, was the first of many authors to comment upon the highly influentional Pseudo-Dionysian writings (such as The Mystical Theology). Here translated and interpreted, John's Prologue and Scholia (marginalia) have only recently been separable from later comments. They present his complex theological and philosophical observations on the Dionysian texts. The book begins with the general outlines of the appearance and reception of the Dionysian corpus in the sixth century, followed by an overview of the career and works of John of Scythopolis. Written around AD 540, John's own comments in the Prologue provide the outline for introducing the concerns dominating his Scholia: biblical, classical, and patristic sources; liturgical terminology and context; orthodox and heretical doctrines of the Trinity, Christology, creation, and eschatology; Dionysian authenticity; Neoplatonism and John's unacknowledged quotations from Plotinus. Most of the Scholia and all of the Prologue are translated and annotated in order to present the first of many layers of Dionysian interpretation.

The early Eucharist has usually been seen as sacramental eating of token bread and wine in careful or even slavish imitation of Jesus and his earliest disciples. In fact the evidence suggests great diversity in its conduct, including the use of foods, in the first few hundred years. Eucharistic meals involving cheese, milk, salt, oil, and vegetables are attested, and some have argued that even fish was used. The most significant exception to using bread and wine, however, was a `bread-and-water' Christian meal, an ancient ascetic form of the Eucharist. This tradition also involved rejection of meat from general diet, and reflected the concern of dissident communities to avoid the cuisine - meat and wine - characteristic of pagan sacrifice. This study describes and discusses these practices fully for the first time, and provides important new insights into the liturgical and social history of early Christianity.

When first published in 1958, The Canons of the Council of Sardica, AD 343 at once became the standard account of the canons passed by the Western bishops assembled at Serdica in 343 and the thinking on Church matters that lay behind them. In this new edition Hamilton Hess has updated his account in the light of recent literature and translated all quotations into English to reach a wider audience. There is also a new section on the development of canons in the early Church from local provisions to general rules, and an appendix with the full texts of the canons in the original Latin, in the Greek translation, and in the recasting by Theodours Diaconus, together with English translations of all three.

The Pelagian controversy - whether man is saved through predestination or by his own free will - has proved one of the most enduring and fiercely contended issues of the Christian church, and has secured Pelagius, a British theologian and exegete who taught in Rome during the late 4th and early 5th centuries, a lasting place within its history. Few of Pelagius' writings, however, have been preserved, and until recently none was available in English translation. This volume presents Pelagius' Commentary on St Paul's Epistle to the Romans for the first time in English. The Commentary, one of thirteen on the Pauline Epistles, dates from the time when Pelagius was active in Rome, before he became embroiled in controversy. But already there are adumbrations of the later debate and signs of different currents of thought in Italy and beyond. In his introduction Theodore de Bruyn discusses the context in which Pelagius wrote the commentary and the issues which shaped his interpretation of Romans. He also takes up questions about the edition of the commentary. The translation is annotated with references to Pelagius' contemporaries. A new recension of Pelagius' text of Romans is presented in an appendix.

Augustine's dialogue De libero arbitrio (On Free Choice) is, with his Confessions and City of God, one of his most important and widely read works. It contains one of the earliest accounts of the concept of 'free will' in the history of philosophy. Composed during a key period in Augustine's early career, between his conversion to Christianity and his ordination as a bishop, it has often been viewed as a an incoherent mixture of his 'early' and 'late' thinking. Simon Harrison offers an original account of Augustine's theory of will, taking seriously both the philosophical arguments and literary form of the text. Relating De libero arbitrio to other key texts of Augustine's, in particular the City of God and the Confessions, Harrison shows that Augustine approaches the problem of free will as a problem of knowledge: how do I know that I am free?, and that Augustine uses the dialogue form to instantiate his 'way into the will'.