Abstract

De natura et origine anima?, arguably Augustine’s most complex treatise on the soul, will be predominantly discussed here. It will be compared to another late treatise, De origine anima? hominis = ep. 166 to Jerome and also to earlier ones: De inmortalitate anima?, De quantitate animae and De duabus animabus. The new emphases in De natura et origine animas and in the ep. 166 will be highlighted while concentrating on the fact that spirit/Holy Spirit are discussed differently in relation to salvation and to creation, as illustrated by the distinction Augustine makes between the Greek terms pnoén and pnoé. The first defines the manifestation of divine spirit/grace at the creation of the human soul. The second defines wisdom/grace/prophetic inspiration coming upon humans prior to merit and also Holy Spirit/divine grace manifested in the sacrament of baptism. Augustine also discusses the differences between divine flatus creating the human soul and divine spiritus, which is actually the Holy Spirit coming upon the apostles at the Pentecost. In this respect, Augustine explicitly compares the action of the Holy Spirit with that of grace, which operates gratuitously, necessarily and irresistibly. Thus, in De natura et origine animae and in the ep. 166 more than in other treatises on the soul, Augustine, beyond the Platonic/Neoplatonic inspiration in discussing human soul/spirit/body, seems to insist on the importance of divine grace and of baptism, issues related primarily to the Pelagian controversy.