to consider them in the light of philogophical categories. In short, while our two complexes may very well be thought of after the manner of ideal-types, they have a real heuristic value in helping us to structure the history of Christian speculation on freedom. The dominance of the concrete schema of sin-grace-freedom during the patristic and early medieval period, as well as a particular cast which it took, is indicated by the very title of Bernard’s treatise De gratia et libero arbitrio, On Grace