Introduction to the Philosophy of Saint Augustine (continued)
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 which it is said, "He gave them up to uncleanness through the lusts of their own hearts.''1° Only one word, therefore, remains apparently irreconcilable with the theory that each soul is made in its own body, namely, the word "returneth," in the expression "returneth to God," for in what sense can the soul return to Him with whom it has not formerly been? By this one word alone are the supporters of this one of the four opinions embarrassed. And yet I do not think that this opinion ought to be held as refuted by this one word, for it may be possible to show that in the ordinary style of scriptural language it may be quite correct to use the word "return," as signifying that the spirit created by God returns to Him not because of its having been with Him before its union with the body but because of its having received being from His creative power.
1]. I have written these things in order to show that whoever is disposed to maintain and vindicate any one of these four theories of the soul's origin must bring forward, either from the Scriptures received into ecclesiastical authority, passages which do not admit of any other interpretation, as the statement that God made man, or reasonings founded on premises so obviously true that to call them in question would be madness, such as the statement that none but the living are capable of knowledge or of error; for a statement like this does not require the authority of Scripture to prove its truth, as if the common sense of mankind did not of itself announce its truth with such transparent cogency of reason that whoever contradicts it must be held to be hopelessly mad. If any one is able to produce such arguments in discussing the very obscure question of the soul's origin, let him help me in my ignorance; but if he cannot do this, let him forbear from blaming my hesitation on the question.
HE GREATNESS OF THE SOUL *& CHAPTER 13 Knowl. edge of abstract quantities shows the soul is immaterial. Definition of the soul.
Aug. . . . As to what the soul actually is, I am surprised that you have forgotten that we discussed this topic previously. You must remember that the first question you asked was where the soul comes from; and I recall that we considered that question in two ways: first, we devoted to the soul a regional inquiry, as it were; secondly, we inquired whether it was derived from earth or fire or any other of