In The Ransom of the Soul, Peter Brown discusses the emergence and the evolution of a relationship between wealth and the afterlife in early Christianity. He presents the argument that by examining the differences between the views of early and later Christians, we can trace the development of the metaphysical view of the afterlife; from the emphasis on martyrs and resurrection, to an individualistic journey of souls. It answers the main question of the book; “What could the living do for the dead and what were the social repercussions of their efforts? (Kindle location 435), with the statement; “the relationship between the living and the dead came to be presented, with marked emphasis, as one of sin and intercession” (440). However, it does not depict a linear journey from early Christian views to the present day. Instead, it presents an ever-evolving religion, with several contending ideological tensions, the conflict of which has defined the Christian vision of the afterlife. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay The book includes Brown's analysis of several religious sources, spanning the second to seventh centuries. The text is generally structured by source, with each chapter analyzing a different theologian who, Brown argues, marks an evolution in the view of the afterlife. Brown begins with an introduction to the Prognosticon of Julian of Toledo, which emphasizes the individuality of the soul. He then compares this work to earlier authors, such as Cyprian and Tertullian, who emphasize the suspended and depersonalized existence of the soul, except in the case of martyrs. This contrast describes the starting and ending points of the theological development that he addresses in the following chapters. In the first chapter, Brown introduces the intertwining of wealth and faith. He tracks social and economic developments in the Church that lead to an emphasis on the “Treasures of Heaven” (535); referring to the emerging idea that alms given in this life would result in personal wealth in the afterlife. Subsequent chapters focus on Augustine of Hippo's views on the afterlife and the importance of almsgiving. He then concludes by describing the evolution of the codification of the religious gift in Gaul, according to Gregory of Tours. Brown's use of multiple sources over time to describe ideological changes is masterful. Although sometimes the sources he chooses seem random, he skillfully mixes them together to give them a broader meaning. His introduction of Julian of Toledo and Cyprian is the first example he uses to describe change over time, but he uses this device throughout the book. For example, in the first chapter he explains: "We would leave Mani and his ideas behind us if, if we move forward a century in time, to the time of old Augustine, we see that the problems facing Mani was called to respond had not been resolved. gone” (925). This passage from Mani to Augustine is characteristic of his excellent integration of sources in support of his thesis. However, despite his excellent integration of sources, his choice of source to support his overall argument lacks power. Brown relies too heavily on the “great man theory.” He asserts that several early Christian scholars shaped their respective communities' views on wealth and the Church through their writings. However, he does not address the possibility that their philosophy could be an expression of a.