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

language and emotional tone as an intermediate possibility between textual parallels (Henry) and doctrinal parallels (Bouillet). R. O'Connell wants to amplify our understanding of the term." Ennead IV.. off to an investigation into Porphyry. Augustine'S Image Of Happiness. image. 4-5 developing the case for dependence and for method jointly. 6.l. 17. Olivier Du Roy.Richard Penaskovic 136 O'Connell argues that the early Augustine did hold for a fall of the soul."4 O'Connell commences his study with some important methodological reflections. P. p. However. S. arranged in formal and dynamic patterns. Professor O'Connell maintains that there exist parallel patterns of thought-drive. O'Connell bases his conclusion on a very careful analysis of the relevant texts in St. source. These parallel patterns consist not only in concepts and images taken singly. that is to say that the influenced author creatively transformed the writings of another writer. p. "The Enneads and S1.7 on "Eternity and Time. Instead. 1966). O'Connell proceeded to apply it to other Enneads in order to illuminate Augustine's text." and Ennead V. initially. Augustine. 8 "On the Intelligible Beauty. L'/ntelligence De La Foi en La Trinite selon Saint Augustin (Paris: Etudes Augustiniennes.5. 189. such as Olivier Du Roy. 130. Henry's judgment kept some scholars from searching further into Plotinus. These parallel patterns are examined by O'Connell as organically interlocking units. Henry saw a dependence of Augustine on Plotinus on the basis of "textual parallels" only. p. Henry's claim that Augustine read only paucissimi Iibri of Plotinus. 7. Ennead VI. p. Plotin et L'Occident (Louvain: Spicilegium Sacrum Lovaniense. Ibid. but also in complex constellations of them." Vigiliae Christianae 17 (1963). 2. p. . 2 Unfortunately. O'Connell focused in.l. O'Connell. After a vindication of his method. 104. 1934). 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. on one treatise. language and emotional tone between certain works of Plotinus and those of Augustine. It is important to put O'Connell's theory into context..Early Theory. 5. S O'Connell. 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.3 In order to break the log-jam set up by Henry's interpretation. n. opts for a tertium quid. 4.l. O'Connell's theory may be seen as a reaction to P. This was in sharp contrast to the work of Bouillet who allowed for "doctrinal parallels". 3. 6 In other words. O'Connell. O'Connell argues that Augustine read Ennead III. 3-5 on "Problems concerning the Soul. Paul Henry.8 on "The Soul's Descent into Body." Ennead IV. S. it veered others. He sees "parallel patterns" of thought-drive. on the contrary. image.

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

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

has a salvific function. O'Connell.8 and Augustine's De Genesi contra Manichaeos (388-389 A. Because Augustine sees man as fallen soul. Augustine looks upon the whole corporeal world as a'lying image' which the soul. Robert J. IS One observes the same doctrinal pattern between Ennead rv. De Genesi contra Manichaeos. the third member of Augustine's moral triad. Ibid.16 There are numerous other thought patterns which are the same in both Plotinus and Augustine. p. 188 17.. Plotinus says that the soul's desire to be "its own" is the root-fault in the fall. fabricates in imitation of the intelligible world. For both thinkers the term. 266. 182.: Belknap Press.. 17Another example may help clarify the similarities between Plotinus and Augustine. Ibid. 18. Augustine has this difficulty partly because he did not know the Platonic tradition whose varied strands went into Plotinus' developing thought. St. in whom to abide is to stand firm.D. prisonhouse and similar terms. stain. One is then led to find curiositas in the 7rOAU7rpa'YJLWJI of Plotinus. . fallen into time and action. 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. Mass.The Fall of the Soul in Saint Augustine: A Quaestio Disputata 139 account for the diversity of reality-levels. S. 1969). 16. while Augustine speaks of superbia. 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.). In this essay they are briefly noted. Ibid. 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. p. he can then speak of the body in terms of filth. memory. If one considers curiositas. and concupiscence on the other.20). 81. De Vera Religione etc. The works Augustine wrote at Cassiciacum show him looking for a theory (namely. p. to whom to turn is to rise again. It would exceed the parameters of this essay to treat them extensively." 18 Granted that Augustine'S Christianity overcomes the deficiencies in the 15.3: for Christ is God "from whom to turn away is to fall. p. the situation becomes confused. For Plotinus the notion of to/rna helps ease the problem involved in deciding between pride on the one hand. the fall of the soul).J. one that takes firmer shape in the middle works. says O'Connell. One sees this idea implied in the Soliloquies 1.. 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. Augustine's Confessions: The Odyssey Of Soul (Cambridge. Even Christ's soteriological role may best be understood in terms of the Plotinian fall and return of the soul..

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

2s Another critic. He concludes by saying that Augustine's thought was greatly indebted to Plato. 1. 25.34. she feels that O'Connell identifies Porphyrian positions with Plotinian ones. .8. Varro. 26. De Immortalitate animae 4. 26 Part III . 6. Ibid. p.35.1.9. 23 Mary T. O'Daly examines Contra Academicos 2.11. Gerald J. Augustine Ever Believe In The Soul's Pre-Existence?" Augustinian Studies 5 (1974). S1.59. notably the Platonic language of memoria and oblivio.4. nor had he known the answer to the origin of the soul.Some Reflections on the Controversy In offering some observations on this controversy. a Plotinian scholar who has lately become interested in the thought of St. 23.12. 428. She argues that O'Connell has read all the works of the early Augustine through the lens of Ennead VI. First. 305 24. De Libero Arbitrio 1.22. Augustine.3.24. So/i/oquia 2. Cicero.2. Gerald J. the controlling paradigm which regulates Augustine's thought on God and man. 3. that is to say. but not in Plotinus since the Plotinian soul never entirely fell. Professor O'Connell's own frequent responses to his critics have been of enormous help to me. In so doing O'Connell downplays other influences on the early Augustine such as Antiochus of Ascalon.. Retractationes 1. "Did S1. p. whereas in Plotinus the inward attitude makes for any fallen aspect of the soul. Clark's review of O'Connell's thesis in International Philosophical Quarterly J 1 (1971). Ibid.P. Pau/. Clark has two other caveats in regard to O'Connell's thesis. De beata vita 1. De quantitate animae 20.1.aint Augustine: A Quaestio Disputata 141 that Augustine neither knows.20.The Fall of the Soul in 8. 235. See Mary T. believes that Augustine was the first philosopher-theologian of the Future. Paul and especially Ambrosiaster's Commentary on St. O'Daly. 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. p. Clark accuses O'Connell of boxing Augustine into a tight· Plotinian framework without real evidence for doing so. O'Daly sees no mention of the soul's fall in these texts. and second. Clark finds the notion of a fallen soul in Plato. P.6.1.10. 4-5.4.40 and Episto/a 7. 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. De magistro 12. In fact.55-21. yet O'Connell says that our presence in the world of bodies is a result of our having fallen. looks through the relevant Augustinian texts chronologically to see if they mention the pre-existence of the human soul. that he was concerned with future existence rather than pre-existence. She also maintains that O'Connell thinks of the expression 'fallen soul' spatially.20.

say that O'Connell's theory of the fallen soul is a subtle one and sometimes lack clarity." Revue Des Etudes Augustiniennes 26 (1980). Augustine. 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. Some of the objections to O'Connell's thesis arise because critics. 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. however. O'Connell bases his conclusions on a careful. some of his critics. do not examine the texts themselves. 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. De musica and especially in the De Genesi contra Manichaeos. but not those O'Connell believes are crucial to his fall of the soul thesis. Ifthey do. Gerald O'Daly. even meticulous. Augustine influenced by Porphyry rather than by Plotinus. O'Connell. analysis of the relevant Augustinian texts. O'Connell.J. 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. p. Madec's statement needs to be distinguished. the key 27. S. O'Connell would say that the early texts viewed pattern-wise. See Robert J. In addition. one that imposes the Plotinian view as its more natural interpretation. yet not fully fallen. and that memory and illumination are identical. It is only from hindsight granted by the clearer Plotinian dependence found in such later works as De Libero Arbitrio. familiar with such Plotinian notions as the idea that the soul is fallen. O'Daly does examine Augustine's texts.Richard Penaskovic 142 No. for example. particularly the De Genesi contra Manichaeos. . takes the texts as interconnected in a pattern. in fact. 27 Other critics seem to ignore O'Connell's theory about the fall of the soul and get bogged down in secondary questions. it appears highly plausible to suppose that Augustine was. that one sees the Plotinian pattern taking shape. to what extent was S1. on the other hand. such as O'Daly. take each text individually and in isolation from the others. There is a certain subtlety to this. in the words of the Cassiciacum period. 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. 177.. O'Connell's critics are not about to find him napping. If asked whether the Augustine of the Cassiciacum period held the soul's pre-existence. have the force of probability. such as Goulven Madec. as opposed to certainty. Augustine. that souls are diversely fallen and differ in their ways of return. although hesitantly. "Pre-Existence in the Early Augustine. for example.

3 above). 34. 29 However. 189.30 A few examples may make this clear. 342. Mary T. p.33 One wonders how Prof. p. Clark. Varro. 20 above). O'Connell has difficulty. that is to say. that it is hard sometimes to unravel the thread of his argument. 5 who says that "Ia methode de l'A est trop peu rigoreuse pour qu'on puisse retenir ses rapprochements. however. O'Connell states quite clearly. Clark." Revue Des Etudes Augustiniennes 19 (1973). Early Theory. Fortin (n. at times. Its identity with All-Soul is not entirely severed. pp. In reading the objections to O'Connell's thesis. p. rather than whether or not O'Connell's thesis of the fallen soul is subtle or not." 30.' is. they do not object to his method. n. 430. O'Connell. seem to launch right into their critique before giving an impartial exposition and fair assessment of O'Connell's work. 24 above). The very language of 'fall. 24 above). O'Connell's case would have been better served if he had attempted to summarize his argument at the end of each chapter. Reply to G. thus pulling together his book more tightly. IX. For O'Connell's reply see "Confessions VII. 87-100. 34 In this regard a few a 28. the soul remains at its topmost point still in the uppermost regions. 27 (Notes critiques propos d'une these de R. Clark also says that it seems that O'Connell sometimes allows himself to think spatially of the expression' fallen soul' . 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. . it itself. 25 Goulven Madoc does. one sometimes has the impression that some scholars have trouble listening to what O'Connell says. the charioteer's head still is lifted into those lofty heights. The one notable exception in this regard is Olivier Du Roy. (see n. 29. Oliver Du Roy. Clark. notably Professor Mary T. 33. pp. despite that fall."32 Mary T. 27.. Madec. have a point. 437. for example.The Fall oj the Soul in Saint Augustine: A Quaestio Disputata 143 question has to do with the truth of the matter. 114. Paul and Ambrosiaster? Fortin. the critics do have a hard time accepting O'Connell's conclusions. Generally speaking. (n.' 'return. 31 It seems strange to me that Professor Clark can make such a statement as if O'Connell disputed this.13. "Yet. Clark has arrived at such a conclusion. p. 31. One may conceivably take the matter one step backward and make the same accusation of Plotinus himself. 427-439.XXI. p. Mary T. in packaging his product. Some reviewers.13-XXI. It seems inappropriate to fault O'Connell on this particular point. Ibid. Has O'Connell boxed St. argues that Cicero influenced Augustine as much as did Plotinus. 79-137. Goulven Madec. One would think that critics would object to O'Connell's thesis on methodological ground. "Une lecture de Confessions VII IX. Antiochus of Ascalon.J. 32. St. O'Connell)" Revue Des Etudes Augustiniennes 16 (1970). Augustine into a tight Plotinian framework and played down the influence of Cicero. spatial. pp. (see n.

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

Mary Clark. 42 Second. The view that human souls could be reincarnated is so striking. First. O'Connell does not deny the possibility that Augustine read any Porphyry during 386-391 A." Augustinian Studies 4 (1973). Other scholars argue for a Porphyrian influence on the early Augustine.D. p.J. O'Connell would grant that in some writings. then. 142.D. "The Retractationes of St. pp. p. Robert J. 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.D. O'Connell. . W.-vis his early errors. This was circa 415-417 A. are in order. 1954). 1-32. "Augustine's Rejection Of The Fall Of The Soul. Clark maintains that O'Connell identifies Porphyrian positions with Plotinian ones. 29 0' Connell adds that in the Retractations Augustine was superimposing on his early writings a conviction he came to only decades afterwards. however. 41. However. S. argues Wolfskeel. 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. a legitimate one. C. It seems to me that O'Connell has successfully countered Russell's objections. for example. 607. O'Connell. 4O Mary T. and that a Plotinian interpretation of Augustine was.D. Wolfskeel. Wolfskeel. Richard Penaskovic Auburn University 39. 85-92. pp.The Fall oj the Soul in Saint Augustine: A Quaestio Disputata 145 places. W. 42. Robert J. A few observations. 40. 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. Augustine: Self-Criticism or Apologia?" in Augustinus Magister I (Paris: Etudes Augustiniennes. C. that it leads one to think that Augustine read the De regressu animae in 386 A. "Augustine and Poltinus: A Reply to Sr. Augustine came to see how Romans 9: 11 applied to pre-natal sin because of his controversy with the Pelagians. In this matter O'Connell seconds the views of John Burnaby.41 These are very large questions. In the Retractations Augustine firmly believed that the best course of action might be to exercise a certain discretion vis-a. for example. the Sententiae. the thought of Prophyry and that of Plotinus is the same. Augustine did come back to this view after making some subtle distinctions. "1st Augustin In "De Immortalitate Animae" Von Der Gedankenwelt Des Porphvrios Beeinflusst Worden?" Vigiliae Christianae 26 (1972). Romans 9: 11 is the text which made Augustine change his mind for a time in regard to the fall of the soul." International Philosophical Quarterly 12 (1972).