In the first piece of this admirable collection, Vincent Twomey commends the teaching of the Greek Fathers that salvation is not a mere pardoning of sin but the glorification of humanity through the manhood of God the Word. The other eleven take up the theme, though not all endorse a rigid polarity between Greek and Latin Fathers. John McGuckin finds in Alexandrian Christology a synthesis of Hellenistic, prophetic and Origenistic motifs, and offers a useful excursus on the consequences which Apollinarius drew from the teaching that humans are in the image of God. Michael Neamtu shows that Athanasius' belief in the power of the cross as a phylactery against demons is mirrored in the Life of Antony which is commonly ascribed to him; he also acquits Athanasius of bibliolatry by showing that the logos is for him both the interpreter and the ubiquitous object of the written word. Sara Parvis argues that Athanasius' friend Marcellus was unjustly accused of denying the eternity of the logos, since he differs from other opponents of Asterius only in limiting the term ‘image’ to the flesh. Thomas Finan studies the coalescence of Solomonic and Davidic emblems in an exposition of Psalm cxviii by Ambrose, though almost any text would serve to illustrate the salience of imagery from the Song of Songs in the works of the Milanese bishop. Maurice Dowling rightly contends that Leontius of Byzantium differs from Cyril in his vindication of the two natures in Christ; like other commentators, he omits to add that Cyril's position is the biblical one, as no apostolic writer posits a human nature corresponding to the theia phusis in which the saints are said to participate at 2 Peter i.4. Examining the theory of the symbol in Maximus, Catherine Kavanagh concludes that, since the image achieves perfection as image only when it is perfectly submissive to the archetype, it is the passivity of the human nature that enables signified and signifier to work as one in the person of Christ. Dirk Krausmuller, posing the question, ‘do we have to be stupid in order to be saved?’, appears to think, like Barlaam of Calabria, that the Palamite antithesis between knowledge in the heart and discursive reasoning entails an affirmative answer. Josef Lössl finds that the Hesychast Prochoros Kydones falls into subtle infidelities when translating Augustine in order to make an ally of the western saint against the irrationalism of Palamas. David Woods, exploding a number of ancient claims for the Constantinian origin of Byzantine crosses, argues that the practice of superseding imperial statuary by an emblem of the crucifixion is likely to have arisen in the fifth century. Hilary Richardson honours the venue of the conference with a short piece on Irish high crosses; Thomas O'Loughlin demonstrates at greater length that, while it may be impossible to reconstruct the details of any liturgy that was practised in ancient Ireland, many early Lives of saints have a structure that presupposes widespread and intelligent reflection on the customs of the Church.