would normally be translated "animated" and "spiritual." But he is. in line with his quotation
Book VI 319 we now believe. But we have worn the image of the earthy man from the very starting point of the human race.
Another twist to this question
20, 3 1 . Here another question confronts us; how are we renewed, ifwe are not brought back through Christ to what we first were in Adam? For although many things, when renewed, are brought to a better, not to their original condition, they are still being renewed from a condition that is inferior to the one they have just been in before. So how is it that that son was dead and came to life again, had been lost and was found, how is it that the first robe is brought out to him, ifhe is not getting back the immortality which Adam lost?26 How, though, did he lose immortality if he had a body that was merely "ensouled"? lt will not, you see, be an "ensouled" but an "enspirited"27 body when this perishable thing puts on imperishability and this mortal thing puts on immortality (1 Cor 15:53).
So we are caught on the horns of a dilemrna; on the one hand the judgment must stand, which we have just quoted, giving as an example of the "ensouled" body the text, "the first man, Adam, was made into a living soul"28; on the other this renewal and retrieval of immortality may not unreasonably be thought of as being a future return to the original condition—precisely, that is, to what Adam lost. To solve the problem some people have supposed that at first indeed the man had an "ensouled" body, but that while he was settled in Paradise he was changed, as we also shall be in the resurrection. The book of Genesis does not in fact mention this; but to reconcile the two testimonies of the scriptures, the one that talks of an "ensouled" body, and the many which are found in the sacred writings about our renewal, they were convinced that this was the necessary solution.
21, 32. But if this is so, then our efforts to take those trees and their fruits in their proper historical meaning, besides any figurative signification they have, will be in vain. Who, I mean to say, would ever suppose that food of that sort
26. See the parable of the prodigal son, Lk 15:11-32, in particular verses 32 and 22. 1t was a conventional patristic exegesis to see the first robe which the father ordered to be brought out for the returning prodigal as representing what was lost for humanity by Adam's sin. As we shall see, Augustine will argue that this was primeval innocence or grace, not specifically immortality. But evidently many people thought that what "the first robe" stood for was immortality. 27. The Latin words 1 am rendering "ensouled" and "enspirited" are animalis and spiritalis. They would normally be translated "animated" and "spiritual." But he is. in line with his quotation from 1 Cor 15, making a contrast between having a soul, our present "mortal" condition, and having a spirit—in fact a share in God's Spirit. So 1 felt constrained to invent these two terms. See note 23 above. 28. Here the Maurists complete the quotation from 1 Cor 15:53 and add "the last Adam into a life-giving spirit;" CSEL prints it, but in brackets, and indicates that it is absent from all the manuscripts. 1t is not in fact germane to the problem he is dealing with.