Introduction to the Philosophy of Saint Augustine
that thenceforward the propagation of each part should go on from the corresponding part in the parent.
9. If, however, the true account of the soul's origin be that God gives to each individual man a soul not propagated from that first soul but created in some other way, the statement that "the spirit returns to God who gave it" is equally consistent with this view. The two other opinions regarding the soul's origin are, then, the only ones which seem to be excluded by this text. For in the first place, as to the opinion that every man's soul is made separately within him at the time of his creation, it is supposed that, if this were the case, the soul should have been spoken of as returning not to God who gave it but to God who made it; for the word "gave" seems to imply that that which could be given had already a separate existence. The words "returneth to God" are further insisted upon by some, who say, How could it return to a place where it had never been before? Accordingly they maintain that if the soul is to be believed to have never been with God before, the words should have been "it goes" or "goes on" or "goes away," rather than it "returns" to God. In like manner, as to the opinion that each soul glides of its own accord into its body, it is not easy to explain how this theory is reconcilable with the statement that God gave it. The words of this scriptural passage are consequently somewhat adverse to these two opinions, namely, the one which supposes each soul to be created in its own body and the one which supposes each soul to introduce itself into its own body spontaneously. But there is no difficulty in showing that the words are consistent with either of the other two opinions, namely, that all souls are derived by propagation from the one first created, or that, having been created and kept in readiness with God, they are given, to each body as required.
10. Nevertheless, even if the theory that each soul is created in its own body may not be wholly excluded by this text— for if its advocates affirm that God is here said to have given the spirit (or the soul) in the same way as He is said to have given us eyes, ears, hands, or other such members, which were not made elsewhere by Him, and kept in store that He might give them, i.e. add and join them to our bodies, but are made by Him in that body to which He is said to have given them—I do not see what could be said in reply, unless, perchance, the opinion could be refuted, either by other passages of Scripture, or by valid reasoning.
In like manner, those who think that each soul flows of its own accord into its body take the words "God gave it" in the sense in