 Christian writers were certainly receptive to some of the elements of Stoicism. There exists an inauthentic correspondence between St Paul and Seneca included in the Apocrypha. This forgery is a very ancient one, since it was referred to in both Jerome (de Viris Illustribus 12) and Augustine (Epistle 153.4). But the fact that the letters were not written by Paul or by Seneca does not mean that Paul was unaware of Stoic philosophy, nor that his own thought may not be understood in relation to Stoic naturalism. See Engberg-Pedersen 2000. The tradition of theories of natural law in ethics seems to stem directly from Stoicism. (Compare Cicero, de Legibus I, 18 with later writers like Aquinas in Summa Theologica II, 2, q. 94.) Augustine, alas, chose to follow the Stoics rather than the Platonists (his usual allies among the philosophers) on the question of animals’ membership in the moral community (City of God 1.20). Sorabji (2000), part IV argues that the Stoic idea of freedom from the passions was adapted and transmuted into the idea of seven deadly sins by Evagrius. In general, see Colish (1985) for the presence of Stoicism in Latin writers through the sixth century.