This text does not take away our free will. It uses the word foreknew before predestined. Now it is clear that “foreknowledge” does not by itself impose any particular kind of behaviour. What is said here would be clearer if we started from the end and worked backwards. Whom did God glorify? Those whom he justified. Whom did he predestine? Those whom he foreknew, who were called according to his plan, that is, who demonstrated that they were worthy to be called by his plan and made conformable to Christ. -Diodore of Tarsus, Pauline Commentary from the Greek Church
Not all who are called are called according to God’s purpose, for the purpose relates to God’s foreknowledge and predestination. God only predestined those whom he knew would believe and follow the call. Paul refers to them as the “elect.” For many do not come, even though they have been called, but no one comes who has not been called. -St Augustine, On Romans 55
Those whose intention God foreknew he predestined from the beginning. Those who are predestined, he called, and those who were called, he justified by baptism. Those who were justified, he glorified, calling them children: “To all who received him, who believed in his name, he gave power to become children of God.” Let no one say that God’s foreknowledge was the unilateral cause of these things. For it was not foreknowledge which justified people, but God knew what would happen to them, because he is God. -Theodoret of Cyrrhus, Interpretation of the Letter to the Romans
First of all, let it be said that Diodore was condemned at the Second Council of Constantinople in 553 for his Christology, not his teaching on predestination.
What I find interesting about this selection is that all three of them, even Augustine, corroborate the (Arminian) teaching of John Wesley, that the foreknowledge is the prerequisite to the predestination, thus not overriding our freewill.
I don’t know anything about the volume’s editor, Cindy Crosby’s, confessional allegiance. However, the General Editor IVP’s Ancient Christian Stuff, especially the Ancient Christian Commentary on Scripture whence the readings from the Fathers come in this volume, is Thomas C Oden, a United Methodist — and someone who would, obviously, follow Wesley’s teaching on this issue. Oden has also been known to put together things like The Justification Reader that present patristic seeds of Protestant doctrine without necessarily giving the other side a hearing. That is to say, the patristic witness given in these passages is not entirely balanced, and with Oden’s name on the cover, one is not necessarily surprised.
Not that I’m wishing to see predestination being published profusely — however, when so many Calvinists and Arminians get so worked up about the issue, it would be refreshing to see Protestant publications covering both sides at once.