1. St. Augustine's writings do not, in general, proceed in a clear, linear style but tend to migrate about central themes. For this reason, the reader who is unfamiliar with Augustinian thought might first want to read works on him rather than by him. A good primer is Gilson, E.,The Christian Philosophy of St. Augustine. Vintage, 1976. Another good introduction is Copleston, F.,A. History of Philosophy, volume 2, part 1. New York, Image, 1982. An elementary but quite lucid and comprehensive presentation of the concept of the Fall is developed in Sheed, F.J.,Theology and Sanity. New York, Sheed and Ward, 1946.
2. St. Thomas's writing is clear enough to recommend original references. His classic work is, of course, theSumma Theologica which was written for the faithful. Another original, equally classic reference is hisSumma Contra Gentiles, which was written for a broader audience. Both works reveal strong Aristotelean influence. In fact, St. Thomas so admired Aristotle that he often refers to him as the stagirite (because Aristotle was born in Stagira, Thrace). An introduction to St. Thomas may be found in Copleston,op. cit., volume 2, part 2.
3. See Gilson,op. cit.Christian Philosophy of St. Augustine. Vintage, 1976.
4. See St. Thomas,op. cit. There is still debate over whether concupiscence is no more than the state of human nature without the aid of preternatural gifts versus concupiscence as a damage to human nature even in the absence of such gifts. Resolution of this issue has no bearing here, because Freud's thoughts will be presented essentially as instances of concupiscence and/or ignorance as defined. These remarks on debate and its relevance to this paper also apply to the notion of original sin as possibly having affected our material universe. The terms ?material universe? and ?nature system? are used interchangeably here, depending on emphasis, the former stressing totality and the latter mechanism.
5. The beatific vision refers to the direct and immediate participation of man in the life of God. Theologically it is at the very center of what constitutes heaven. Teleologically, it is the highest final cause (purpose) of man. Other, lesser, final causes would be to procreate, to complete the universe, and so on. A standard scriptural reference for heaven as the happiness of the beatific vision is I Corinthians 13?6, which reads: ?Now we are seeing a dim reflection in a mirror, but then we shall be seeing face to face. The knowledge that I have now is imperfect; but then I shall know as fully as I am known.?Jerusalem Bible. New York, Doubleday and Company, 1966, New Testament, p. 305.