The title σωτήρ, ‘saviour’, is bestowed on Christ and God in the New Testament and rendered in the Latin translations by conseruator, saluificator, salutificator, salutaris and saluator. Although these terms convey the same meaning, they are not interchangeable: this study argues that conseruator, which is the most frequent word for saviour on imperial coins, is rarely attested in the Latin versions because of its association with the imperial cult. The predominant translation, saluator, was coined as an alternative rendering to the other words which had religious and political connotations.

This article investigates the discourse behaviour of Latin unus (‘one’) in the Vulgate, in order to better understand the starting point of the grammaticalization process ultimately leading to an indefinite article. To this end, I will study unity cardinals in general, focusing particularly on English one. Empirically, it will be shown that unus behaved like a unity cardinal in late Latin, without showing any clear sign of ongoing grammaticalization towards an indefinite article. I will try to explain the discursive behaviour of unity cardinals with reference to antipresuppositions, within the framework of the game of same and different. Finally, I will sketch how the results fit within the general picture of the incipient grammaticalization of indefinite articles, by providing an account of so far unexplained scope phenomena.

Scholars have spent considerable time attempting to characterise Julian of Norwich's relationship to biblical texts. This article will first survey the state of scholarship with respect to Julian and the Bible, defending a minimalist thesis: that Julian thinks theologically in the rhythms of scripture, rendering suggestions that she haphazardly borrows from biblical language demonstrably false. Subsequently, literary-critical readings of biblical texts echoed in the parable of the lord and servant will be deployed to show how Julian echoes not only the language of the Bible, but also its themes, narratives and theology. By highlighting a particular kind of imaginative theology that is nevertheless deeply biblical, the article argues that Julian is at once creative and orthodox: always novel, but never new.

This paper examines Augustine's text of the Gospel according to John to trace the process by which he adopted Jerome's revision of the Gospels. An important feature is the distinction between ‘primary citations’ taken from a codex and ‘secondary citations’ likely to have been made from memory, which change affiliation at different rates. Augustine's progress from Old Latin to Vulgate text-types is illustrated by the comparison of selected passages with surviving manuscripts. Textual variants in these citations suggest that Augustine's biblical text has been transmitted accurately.