In The Soul's Ransom, Peter Brown discusses the emergence and evolution of a relationship between wealth and the afterlife in early Christianity. He presents the argument that by examining the differences between early and later Christian views, we can trace the development of the metaphysical view of the afterlife; from the emphasis on martyrs and resurrection, to the 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 was presented, with marked emphasis, as one of sin and intercession" (440). However, it does not describe a linear journey from early Christian views to the present. Instead, it presents a constantly changing religion, with several warring ideological strains, 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 Shouldn't Be Banned"? Get an original essay The book consists of Brown's analysis of several religious sources, ranging from the 2nd to 7th centuries. The text is generally structured by source, with each chapter analyzing a different theologian, which, Brown states, marks a development in the vision of the afterlife. Brown begins with an introduction to Julian of Toledo's Prognosticon, which emphasizes the individuality of the soul. He then compares this work to previous authors, such as Cyprian and Tertullian, who emphasize the suspended and depersonalized existence of the soul except in the case of the Martyrs. This contrast outlines 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. Tracks social and economic developments in the church leading to emphasis on “Treasures in Heaven” (535); referring to the emerging idea that alms given in this life would translate into personal wealth in the afterlife. The following chapters focus on Augustine of Hippo's vision of the afterlife and the importance of almsgiving. He then concludes by outlining the development of the codification of religious donations in Gaul, according to Gregory of Tours. Brown's use of multiple sources over time to chart ideological shifts is masterful. Although the sources he chooses sometimes seem random, he cleverly weaves them together to give greater meaning. His introduction of Julian of Toledo and Cyprian is the first example he uses to outline 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 it were not for the fact that, going forward a century, to the time of old Augustine, we discover that the problems to which Mani had been called upon to respond had not gone away” (925 ). This transition from Mani to Augustine is characteristic of his excellent integration of sources to support his thesis. However, despite his excellent integration of sources, his choice of source to support his overall argument lacks strength. Brown relies too heavily on the “Great Man theory.” He claims that several early Christian scholars shaped their respective communities' views on wealth and the Church through their writings. However, it does not address the possibility that their philosophy could perhaps be an expression of pre-existing popular opinion, rather than a unique response to public questions. For example, Brown states that “Cyprian [bishop of Carthage 248-258 AD] was a dominant figure in creating a Christian vision of the afterlife” (266). He states that the emphasis of.