THE FALL OF THE SOUL IN SAINT AUGUSTINE

:
A QUAESTIO DISPUTATA

In 1968 Robert 1. O'Connnell, S.l. of Fordham University published a
book, St. Augustine's Early Theory ofMan, A.D. 386-391 which sparked a
controversy which continues unabated to this day. The debate rages despite
the fact that all the disputants readily acknowledge the brilliance of
O'Connell's thesis. In a word, O'Connell argues that the soul, for St.
Augustine, is fallen and yet not fully fallen, that memory and illumination
are identical, that souls are diversely fallen and differ in their way of return.
O'Connell adds that Plotinus said the same paradoxical set of things and
that Augustine was conversant with the former's ways of saying them.
O'Connell comes to his conclusions based on a very careful analysis of the
relevant texts in St. Augustine, particularly from the De Genes; contra
Manichaeos.
This essay commences by giving a short precis of O'Connell's thesis,
(Part I), while Part II lists some of the criticisms levelled against
O'Connell's theory by such scholars as Ernest Fortin, Robert Russell,
Mary T. Clark and Gerald 1.P. o 'Daly. No attempt is made to take into
consideration the views of every critic, for, or against, O'Connell's views.
However, it is hoped that a representative sample of the criticism does
appear in this essay. Part III concludes by offering some reflections on the
controversy.

Part I - The Fall Of The Soul In St. Augustine

This section attempts to summarize O'Connell's thesis. Most of the
discussion centers around O'Connell's first book, St. Augustine's Early
Theory of Man, A.D. 386-391. This does not mean that O'Connell's
subsequent works are ignored. St. Augustine's Confessions: The Odyssey
of Soul (1969) and Art and the Christian Intelligence in St. Augustine
(1978). However, these latter works are treated only secondarily and
tangentially since the Plotinian fall of the soul idea is argued most
powerfully in O'Connell's first work and earlier articles.'

* A version of this article was delivered at the Seventh International Conference On Patristic,
Mediaeval And Renaissance Studies, Villanova University, September, 1982. I am grateful to Robert
O'Connell, S.J. for the critical comments he made on an earlier draft of this article.
1. Robert J. O'Connell, St. Augustine'sEarly Theory OfMan, A.D. 386-391 (Cambridge, Mass.:
Belknap Press, 1968), p. 5. (Hereafter as O'Connell, Early Theory).

Augustinian Studies, Volume 17,1986 135

Augustine'S Image Of Happiness. source. p. S. After a vindication of his method. He sees "parallel patterns" of thought-drive. 6. p. image. on the contrary. image. 2. Henry saw a dependence of Augustine on Plotinus on the basis of "textual parallels" only. language and emotional tone as an intermediate possibility between textual parallels (Henry) and doctrinal parallels (Bouillet). p. 130. Augustine. S. O'Connell. off to an investigation into Porphyry. He argues that in some instances the reappearance in Augustine of such a distinctive cluster may be established just as objectively as any linguistic cluster. n. These parallel patterns consist not only in concepts and images taken singly.Early Theory. O'Connell wants to amplify our understanding of the term. It is important to put O'Connell's theory into context.l.3 In order to break the log-jam set up by Henry's interpretation. S O'Connell. on one treatise. Henry's claim that Augustine read only paucissimi Iibri of Plotinus. O'Connell focused in. Instead. p. Plotin et L'Occident (Louvain: Spicilegium Sacrum Lovaniense. Professor O'Connell maintains that there exist parallel patterns of thought-drive."4 O'Connell commences his study with some important methodological reflections. opts for a tertium quid.. Source may mean the linguistic model from which another linguistic fragment is derived without the intervention of any significant creative transformation on the part of the influenced author. However. 8 "On the Intelligible Beauty." Ennead IV. 3. Olivier Du Roy. L'/ntelligence De La Foi en La Trinite selon Saint Augustin (Paris: Etudes Augustiniennes. 7. such as Olivier Du Roy.8 on "The Soul's Descent into Body. "The Enneads and S1. These parallel patterns are examined by O'Connell as organically interlocking units. Ibid. 1934). 104. O'Connell proceeded to apply it to other Enneads in order to illuminate Augustine's text. . arranged in formal and dynamic patterns. O'Connell bases his conclusion on a very careful analysis of the relevant texts in St." Vigiliae Christianae 17 (1963). it veered others. This was in sharp contrast to the work of Bouillet who allowed for "doctrinal parallels". 2 Unfortunately. 3-5 on "Problems concerning the Soul. 1966). O'Connell's theory may be seen as a reaction to P." Ennead IV. but also in complex constellations of them. R. that is to say that the influenced author creatively transformed the writings of another writer. language and emotional tone between certain works of Plotinus and those of Augustine. 6 In other words. 4.l.l. p.5. O'Connell. 189.7 on "Eternity and Time. P. Henry's judgment kept some scholars from searching further into Plotinus. Ennead VI." and Ennead V. 4-5 developing the case for dependence and for method jointly. O'Connell argues that Augustine read Ennead III.Richard Penaskovic 136 O'Connell argues that the early Augustine did hold for a fall of the soul. 17.. Paul Henry. 5. initially.

Ibid. A careful reading of Ennead VI. p. .8. lower beings at all. serves to unlock the hidden resonances of meaning in Augustine. language-pattern and emotional tone having both shape and movement. IV. 4-5 on "Omnipresence" shows a certain antimony between a doctrine of emanation and one of immanent omnipresence which verges on an outspoken pantheism. 4-5. 111. Ibid. Ibid. As a result of this fall.D. Confessions VII. 8 In Plotinus one notices a vascillation between pure omnipresence images and pure emanation images/thoughts.. Nonetheless. 8 "On the Descent of the Soul. The soul needs to be reminded of its innate dignity by being persuaded to find in itself the evidence that it is linked with the All-Soul and the other two Hypostases of the Neo-Platonic Trinity. p. language-pattern (now language identity is demoted in importance) and emotional tone analogous to it. However..The Fall of the Soul in Saint Augustine: A Quaestio Disputata 137 source may also mean the original dynamic pattern of thought-drive image. 4-5 had an influence on Augustine. at least in the years 386-391 A.7. 13 8. the key notion in understanding that relationship is participation and the core of participation is omnipresence. the soul cannot remember its true station. The soul will then know that in its unity with the All-Soul it is the creative Logos of the sensible universe. p. image. in a certain sense." Plotinus sees the individual human soul as 'part' of the All-Soul. Plotinus tends to stress the immanence of the divine to such an extent that he finds it hard to account for other. thus resuming the teaching of Ennead IV. image. 7 In this sense certain Enneads of Plotinus did function as a source for Augustine.8 and VI. Ibid. 1 Plotinus discusses individual human souls. 106. V. which has 'fallen' from the All-Soul into the sense world. O'Connell argues that Enn. one cannot consider purely linguistic correspondences in isolation from "doctrinal" content. IV. p..3-5. Then the soul will see that each lower hypostasis is an emanation of the higher.26 deals with the relationship between Creator and creature. for instance. similar to the way the Logos or spoken word is. language and emotional tone which inspired another writer to create a thought-drive. One must examine and take into consideration the entire pattern of thought-drive. that all the order in it is of its making. image and prolongation of the thought or inner word. 10.. its identity with the All-Soul continues because the soul remains in the uppermost regions at its highest point. An example may clarify matters. Ennead VI. 115. 10 7. 48 9. 9 In Ennead V. Methodologically speaking. What influence did Plotinus have on the early Augustine? In answering this question one is forced to consider the fall of the soul in Plotinus and then in Augustine.

. the diversity of fall is a hallmark of the Plotinian view. Plotinus uses the term. is not entirely fallen. for this reason. Ibid. It should be noted that the soul still retains a connection with the Intelligible World. 1-913 It should be pointed out that not all souls are equally fallen. One finds a discussion of this in Ennead IV. 14 How does Augustus see the fall of the soul? Augustine has difficulty relating the intelligible. spatial world of human experience. alienation.. at times. 4-5 and Ennead V. In this way various reality-levels are formed each distinct from. even. Cosmic necessity. the business of thinking out the soul's fall. Hence one needs to explain the presence of the soul in this sphere of 'genesis' using the notion of a 'fall'.Richard Penaskovic 138 Ennead V. 13.S. 12 What causes the soul to fall? Plotinus answers that we either desired to fall or desired something that brought the fall in its train. 120. to characterize this link. On the other hand. the cosmic laws are inexorable and even perfect. S. and the freedom of the soul are identical.l1 In short. between omnipresence thoughts/images and emanation thoughts/images.. 1. Augustine has a hard time accounting for the soul's fall. that is to say. Augustine uses emanation thinking to depict the fall of the soul and to 11. and subordinate to. the level above it. Ibid. 117. Plotinus believes that the liberal disciplines both sharpen the mind and strengthen the soul's eye for eventual contemplation of purely intelligible reality. In fact. when pushing to its extreme the omnipresence thought-style. Ibid. Plotinus comes to the conclusion that not all souls are equally fallen in raising the question of whether or not the soul can return from its fallen condition. Plotinus uses a dualistically conceived 'non-being' and some features of the emanation style of thinking (that Ennead VI. 12.l uses the emanation image. p. p. ISS. spaceless world and the changing. p. there exists a certain tension (one which should not be overemphasized) between Ennead VI. the same difficulty Plotinus faced. Nevertheless. reminiscence. . Inferior reality 'cascades' downward from the One. p. O'Connell puts it well when he remarks that pure emanation thinking aids. 14. Ibid. one which is not found in Porphyry.. whereas pure omnipresence thinking makes difficult. distinction from God. 154. The radical distinction differentiates the higher world of the three hypostases from the lower world of sense and body. and. He also has trouble in achieving a synthesis between pure omnipresence thinking and pure emanation thinking. For this intellectual task some souls are more adept than others. 4-5 questions) in order to explain the soul's fall and alienation from the Higher World from which it originates. the Divine Law.

De Vera Religione etc. to whom to turn is to rise again. For both thinkers the term. If one considers curiositas.D. Mass. St. O'Connell. p. One is then led to find curiositas in the 7rOAU7rpa'YJLWJI of Plotinus.20). the third member of Augustine's moral triad. stain. How does Augustine square such a negative view of the body with the Christian concept of creation? O'Connell writes that Augustine works with a notion of nihil (defined as 'all that flows') akin to the Plotinian concept of on. p.. .3: for Christ is God "from whom to turn away is to fall. p. Robert J.. Because Augustine sees man as fallen soul. the situation becomes confused.. 18. and concupiscence on the other. Plotinus says that the soul's desire to be "its own" is the root-fault in the fall. the fall of the soul). 182. S. In this essay they are briefly noted. fallen into time and action. Ibid." 18 Granted that Augustine'S Christianity overcomes the deficiencies in the 15. me Augustine has no doubt that the soul will profit from its experiences in the fallen state (another Plotinian theme) and with renewed vigor return to God (De Ordine 1. The works Augustine wrote at Cassiciacum show him looking for a theory (namely. 188 17. p. in whom to abide is to stand firm.The Fall of the Soul in Saint Augustine: A Quaestio Disputata 139 account for the diversity of reality-levels. 1969).J. has a salvific function. Ibid. Augustine's Confessions: The Odyssey Of Soul (Cambridge.16 There are numerous other thought patterns which are the same in both Plotinus and Augustine. Even Christ's soteriological role may best be understood in terms of the Plotinian fall and return of the soul. It would exceed the parameters of this essay to treat them extensively. 81. IS One observes the same doctrinal pattern between Ennead rv.8 and Augustine's De Genesi contra Manichaeos (388-389 A.: Belknap Press. one that takes firmer shape in the middle works. Memory recalls the bliss the soul once had in the intelligible sphere and brings the soul back to the vision that it once had in the pre-existent past. fabricates in imitation of the intelligible world. For Plotinus the notion of to/rna helps ease the problem involved in deciding between pride on the one hand. says O'Connell. 16. he can then speak of the body in terms of filth. memory. Augustine looks upon the whole corporeal world as a'lying image' which the soul. 17Another example may help clarify the similarities between Plotinus and Augustine.. Ibid. 266.). One sees this idea implied in the Soliloquies 1. Augustine has this difficulty partly because he did not know the Platonic tradition whose varied strands went into Plotinus' developing thought. O'Connell argues that the works of the Cassiciacum period can then be re-read as showing Augustine groping for the theory encased in De Libero Arbitrio II. while Augustine speaks of superbia. prisonhouse and similar terms. De Genesi contra Manichaeos.

One sees this in De Libero Arbitrio (completed in 395 A. Contra secundam Juliani responsionem (429-430). objects to O'Connell's thesis of the 'fallen soul' on the basis of Augustine's own literary history. if the Christianity of these dialogues is as underdeveloped as O'Connell claims it is. 22. and in his last unfinished work.. he had only intended to speak of the soul's return 'to heaven' as a return 'to God'. 304. Throughout his lifetime Augustine acknowledges the fact that we cannot reach a decision in regard to the origin of the soul. See Ernest Fortin's review of O'Connell's Early Theory in Theological Studies 30 (1969).20 O'Connell mentions the theme of 'return'. as opposed to rediturus).). Russell's review of O'Connell's two early books in Thought 44 (1969). 21 Robert P.22 and in De ordine 1. albeit in a different way. Christ's Incarnation seems to fit right into the Plotinian theory of the soul's fall and return. influenced Augustine as much as did Plotinus. Ibid. See Robert P. However. Russell notes that even if Augustine subscribed to the 'fallen soul' theory at an earlier period.20 According to Fortin. p. 19 Part II . p. instead of just withdrawing them. it is surprising that he did not reject an error for which he was later to censure Origen in the Retractations. in the Retractions (426-427). whose political thought influenced Augustine via Cicero. 342. which he terms the personal hallmark of the Plotinian view. its Author and Maker. quite explicitly. 21.Richard Penaskovic 140 subordinationism of Plotinus. p. The passage concludes by saying. observes Russell.The Critic's Corner This section summarizes the reactions to O'Connell's thesis on the part of Augustine scholars. Russell. 19. Prof. Ibid. Augustine says that although it would have been safer to have said 'go' (lturus. The political dimension is lacking in Plotinus but not in Plato. nevertheless. 343.D. the founding editor of Augustinian Studies. 22 Russell adds that in the Contra Academicos 2. Fortin finds this strange in light of the fact that Augustine is the only Latin Father who offers us a well-conceived political theology. Fortin sees Augustine's thought embedded in a political context. Fortin asks why did Augustine revise/re-edit his early works. . one which O'Connell's thesis seemingly ignores. 20. Fortin argues that Cicero. O'Connell reproaches Augustine for showing little concern for the political or secular aspects of human life. in reviewing the former in the Retractations. Ernest Fortin feels that O'Connell judges the early Augustine more severely than did the later Augustine himself.

P.40 and Episto/a 7. 305 24.1.12. Ibid. She also maintains that O'Connell thinks of the expression 'fallen soul' spatially. believes that Augustine was the first philosopher-theologian of the Future. but not in Plotinus since the Plotinian soul never entirely fell.11.20. 235. See Mary T. O'Daly examines Contra Academicos 2. p. 23. He concludes by saying that Augustine's thought was greatly indebted to Plato. Professor O'Connell's own frequent responses to his critics have been of enormous help to me. Clark finds the notion of a fallen soul in Plato. 23 Mary T. S1.3. a Plotinian scholar who has lately become interested in the thought of St.8. "Did S1. Gerald J. O'Daly. 4-5. Augustine Ever Believe In The Soul's Pre-Existence?" Augustinian Studies 5 (1974). p.Some Reflections on the Controversy In offering some observations on this controversy. Clark's review of O'Connell's thesis in International Philosophical Quarterly J 1 (1971). De quantitate animae 20.55-21. whereas in Plotinus the inward attitude makes for any fallen aspect of the soul.1. 2s Another critic. 25. 428.4.10. p.2. 6. Pau/. 3.. 1. In fact. In so doing O'Connell downplays other influences on the early Augustine such as Antiochus of Ascalon. Clark accuses O'Connell of boxing Augustine into a tight· Plotinian framework without real evidence for doing so.35. Gerald J.aint Augustine: A Quaestio Disputata 141 that Augustine neither knows. O'Daly sees no mention of the soul's fall in these texts. looks through the relevant Augustinian texts chronologically to see if they mention the pre-existence of the human soul.9. Retractationes 1. Clark has two other caveats in regard to O'Connell's thesis.6. So/i/oquia 2.22. De beata vita 1. 24 Professor Clark observes that nowhere in the Confessions does Augustine state that the soul has fallen from the intelligible world through desire to join a body. Cicero. nor had he known the answer to the origin of the soul. 26 Part III . Ibid. Paul and especially Ambrosiaster's Commentary on St. 26. the controlling paradigm which regulates Augustine's thought on God and man.20. notably the Platonic language of memoria and oblivio. First. Varro.24. that he was concerned with future existence rather than pre-existence. . She argues that O'Connell has read all the works of the early Augustine through the lens of Ennead VI. she feels that O'Connell identifies Porphyrian positions with Plotinian ones.The Fall of the Soul in 8.1.4. Augustine. De Immortalitate animae 4. and second. P. yet O'Connell says that our presence in the world of bodies is a result of our having fallen.34. that is to say. what one notices is how scrupulous O'Connell has been in raising his lance to have a friendly joust with a long line of eager critics.59. De magistro 12. De Libero Arbitrio 1.

O'Daly does examine Augustine's texts. in fact. Augustine. O'Connell. analysis of the relevant Augustinian texts. p. What one notices in regard to this quaestio disputata is this: whereas O'Connell bases his thesis about the fall of the soul on the relvant texts in S1. yet not fully fallen. that souls are diversely fallen and differ in their ways of return. but not those O'Connell believes are crucial to his fall of the soul thesis. such as Goulven Madec. There is a certain subtlety to this. for example. say that O'Connell's theory of the fallen soul is a subtle one and sometimes lack clarity. take each text individually and in isolation from the others.. although hesitantly. Augustine. "Pre-Existence in the Early Augustine. Ifthey do. One may also ask why O'Daly limits himself to the few texts that he does instead of taking a hard look at the texts in St. that one sees the Plotinian pattern taking shape. . 177. on the other hand. takes the texts as interconnected in a pattern." Revue Des Etudes Augustiniennes 26 (1980). particularly the De Genesi contra Manichaeos. Augustine influenced by Porphyry rather than by Plotinus. One may ask if it is sound interpretative method to take the texts singly and in isolation as O'Daly does. Augustine that O'Connell examines so carefully.Richard Penaskovic 142 No. one that imposes the Plotinian view as its more natural interpretation. It is only from hindsight granted by the clearer Plotinian dependence found in such later works as De Libero Arbitrio. The question that naturally arises in my mind is this: what must count as proof for O'Daly to accept O'Connell's thesis? Some scholars. do not examine the texts themselves. In addition. even meticulous. If asked whether the Augustine of the Cassiciacum period held the soul's pre-existence. however. some of his critics. O'Connell's critics are not about to find him napping. and that memory and illumination are identical. O'Connell bases his conclusions on a careful. as opposed to certainty. have the force of probability. familiar with such Plotinian notions as the idea that the soul is fallen. it appears highly plausible to suppose that Augustine was. in the words of the Cassiciacum period. 27 Other critics seem to ignore O'Connell's theory about the fall of the soul and get bogged down in secondary questions. O'Connell would say that the early texts viewed pattern-wise. Madec's statement needs to be distinguished. Gerald O'Daly. Some of the objections to O'Connell's thesis arise because critics. the key 27. O'Connell. De musica and especially in the De Genesi contra Manichaeos. such as O'Daly. for example. See Robert J.J. to what extent was S1. it will not be certainly under the shade of some Porphyrian tree! It seems to me that Professor O'Connell is certainly on target with his thesis concerning the fall of the soul in S1. S.

13-XXI. 29. "Une lecture de Confessions VII IX. Fortin (n. (n. O'Connell)" Revue Des Etudes Augustiniennes 16 (1970). (see n. that it is hard sometimes to unravel the thread of his argument. 20 above). O'Connell. IX. Professor Clark remarks that in a sense there is no descent of the soul in Plotinus since a part of the soul remains forever in contemplation of the Eternal Forms and hence is not immersed in the corporeal world. p." Revue Des Etudes Augustiniennes 19 (1973). Ibid. the critics do have a hard time accepting O'Connell's conclusions." 30. the charioteer's head still is lifted into those lofty heights. 27 (Notes critiques propos d'une these de R. 24 above). p. 27. the soul remains at its topmost point still in the uppermost regions. In reading the objections to O'Connell's thesis.. 342. Antiochus of Ascalon. spatial. 29 However. 25 Goulven Madoc does. The one notable exception in this regard is Olivier Du Roy. St. 24 above).' 'return. it itself. The very language of 'fall. Clark. 79-137. n. Augustine into a tight Plotinian framework and played down the influence of Cicero. Clark has arrived at such a conclusion. "Yet. pp. Paul and Ambrosiaster? Fortin.J. 3 above). 32. 31 It seems strange to me that Professor Clark can make such a statement as if O'Connell disputed this."32 Mary T. that is to say. Some reviewers. Early Theory. 427-439.30 A few examples may make this clear. argues that Cicero influenced Augustine as much as did Plotinus. It seems inappropriate to fault O'Connell on this particular point.13. 34. Oliver Du Roy. Madec. Goulven Madec. Has O'Connell boxed St. p. have a point. for example. 33. p. 430. . Generally speaking. they do not object to his method. Mary T. Clark also says that it seems that O'Connell sometimes allows himself to think spatially of the expression' fallen soul' . pp. despite that fall. O'Connell states quite clearly. One would think that critics would object to O'Connell's thesis on methodological ground. however. seem to launch right into their critique before giving an impartial exposition and fair assessment of O'Connell's work. Varro. 189. O'Connell's case would have been better served if he had attempted to summarize his argument at the end of each chapter. notably Professor Mary T.XXI. thus pulling together his book more tightly. Clark. one sometimes has the impression that some scholars have trouble listening to what O'Connell says.The Fall oj the Soul in Saint Augustine: A Quaestio Disputata 143 question has to do with the truth of the matter. For O'Connell's reply see "Confessions VII. Its identity with All-Soul is not entirely severed. 31. One may conceivably take the matter one step backward and make the same accusation of Plotinus himself.' is. 87-100. at times. 34 In this regard a few a 28. Clark. Mary T. p. 114. rather than whether or not O'Connell's thesis of the fallen soul is subtle or not.33 One wonders how Prof. pp. Reply to G. 5 who says that "Ia methode de l'A est trop peu rigoreuse pour qu'on puisse retenir ses rapprochements. (see n. 437. O'Connell has difficulty. in packaging his product.

Granted that St. Cicero did have a great influence on Augustine inasmuch as Cicero was a role-model for the ancient rhetor. arguing that a reference to the 'fall' is implicit in the four hypotheses of the De Libero Arbitrio. although it is a question of the same error in both 35. First. it seems strange that the scrupulous redactor of the Retractations would not have expressly rejected an error for which he later censured Origin. "The Interpretation Of Romans In The Pelagian Controversy. p. Professor O'Meara. Patout Burns. See J. who rejects the 'fallen soul' theory on the basis of Augustine's own literary history.Richard Penaskovic 144 distinctions are in order. the influence of Cicero's Hortensius on Augustine's conversion appears to be a matter of scholarly debate. Early Theory. nonetheless. pp. pp. . in contrast to O'Connell. 3. It should also be said that O'Connell's works do not pretend to pinpoint all of the influences on the early Augustine. tends to minimize the role of Cicero relative to Augustine's conversion to philosophy. 38. 37 Fortin goes on to reproach O'Connell for ignoring the political context in Augustine's work. O'Connell points out that Augustine's expressions of outright disapproval do not always enlighten us in re the original intention of the texts he is correcting. Paul and Ambrosiaster influenced Augustine as a number of recent studies have shown. 59-68. Russell notes that even if Augustine accepted the fallen soul theory initially. "Cicero's Hortensius And The Problem Of Riches in Saint Augustine. 38 In a later article O'Connell answers Russell's objection. In these early works the apologetic "Christian" viewpoint is very subtly brought forward in contradistinction to the later works. (n. One might ask to what extent Fortin has read the early Augustine as if he were the later Augustine. Russell. 304. 43-54. Russell. 22 above). not the early Augustine. Because Augustine did not choose anyone of the four hypotheses does not necessarily mean that he had no personal preference in the matter." Augustinian Studies 10 (1979). A more serious objection to O'Connell's thesis comes from Robert P. 85-100and Robert P. Robert P. pp.36 The important point is this: Plotinus had a much greater influence on Augustine's thought than did Cicero in regard to questions about the soul." Augustinian Studies 5 (1974). "Augustine And The Problem Of Christian Rhetoric. in contradistinction to the content of the Hortensius itself. in the Retractations Augustine can slip from reprehensio in one place to a defensio in the next. stating that the youthful student's dramatic reaction is best explained by his strong psychological predisposition. In regard to the Retractations. 36. O'Connell. Moreover." Augustinian Studies 7 (1976). Russell. 37. its origin and nature. Paul and Ambroisiaster. The political dimension does seem to be absent in the early works of the Doctor Gratiae. 35 Second. it is the later Augustine who is heavily influenced by St. p. See Ernest Fortin.

A few observations.D. 4O Mary T. However. Other scholars argue for a Porphyrian influence on the early Augustine. C. O'Connell would grant that in some writings. 42 Second. Wolfskeel. Robert J. pp. p. In this matter O'Connell seconds the views of John Burnaby. Richard Penaskovic Auburn University 39.The Fall oj the Soul in Saint Augustine: A Quaestio Disputata 145 places. Augustine came to see how Romans 9: 11 applied to pre-natal sin because of his controversy with the Pelagians. Mary Clark. "Augustine's Rejection Of The Fall Of The Soul. "1st Augustin In "De Immortalitate Animae" Von Der Gedankenwelt Des Porphvrios Beeinflusst Worden?" Vigiliae Christianae 26 (1972). then. argues Wolfskeel.D. S. that it leads one to think that Augustine read the De regressu animae in 386 A. In the Retractations Augustine firmly believed that the best course of action might be to exercise a certain discretion vis-a. 607. the Sententiae. O'Connell. O'Connell. C. sees a certain similarity between Augustine's view of the soul in Chapter 22 of the De Immortalitate Animae and in Porphyry's De regressu animae. the thought of Prophyry and that of Plotinus is the same." International Philosophical Quarterly 12 (1972). 142. p. O'Connell does not deny the possibility that Augustine read any Porphyry during 386-391 A. 85-92. Robert J. Clark maintains that O'Connell identifies Porphyrian positions with Plotinian ones. It seems to me that O'Connell has successfully countered Russell's objections. Romans 9: 11 is the text which made Augustine change his mind for a time in regard to the fall of the soul. What O'Connell does say is that no scholar offers clear proof that Augustine read any Porphyry before the composition of De Consensu Evangelistarum in 400 A. and that a Plotinian interpretation of Augustine was. "The Retractationes of St. 42.D. Wolfskeel. W.41 These are very large questions. 40." Augustinian Studies 4 (1973). W. 41.D. pp. The view that human souls could be reincarnated is so striking. Augustine: Self-Criticism or Apologia?" in Augustinus Magister I (Paris: Etudes Augustiniennes. First. 29 0' Connell adds that in the Retractations Augustine was superimposing on his early writings a conviction he came to only decades afterwards. "Augustine and Poltinus: A Reply to Sr. 1954).-vis his early errors. for example. This was circa 415-417 A. In other words Augustine examines his earlier works in the light of what he came to learn later on in life. ones which cannot be treated adequately within the parameters of this essay. . a legitimate one. 1-32. Augustine did come back to this view after making some subtle distinctions. however.J. are in order. for example.