[1]. Possidius, Life of Augustine (see note 13, chap. 3, above).
[2]. Reconsiderations, Prologue, 3.
[3]. The presence of Augustine in later thought and controversy is a force so powerful that it has defeated modern attempts to capture its story on paper in brief compass. One way to trace his influence is through the standard histories of Christian doctrine; see Jaroslav J. Pelikan, The Christian Tradition: A History of the Development of Doctrine vol. 3, The Growth of Medieval Theology (600-1300) (1979), and vol. 4, Reformation of Church and Dogma (1300-1700) (1984). Pierre Courcelle's Les "Confessions" de Saint Augustin dans la tradition litteéraire (Paris, 1963), comprehensively outlines the vicissitudes of readership of that one work. There are in addition myriad special studies on particular points of influence: the bibliographical tools listed at the end of the Selected Bibliography can provide guidance.
[4]. There is no completely satisfactory work on the Gaulish controversies; beyond the few pages in Pelikan (see note 11, chap. 4, above), the story emerges best as a subplot in F. Prinz, Frühes Mönchtum im Frankreich (Munich, Oldenbourg, 1965).
[5]. Pelikan, The Growth of Medieval Theology 80-95.
[6]. Eugippius's Thesaurus (never translated: text in CSEL) gives a useful caution against overestimating the influence of Augustine's personality. Where a modern anthology of an ancient writer will concentrate on what is characteristic of that writer, and on his personal contribution, Eugippius saw Augustine as a great teacher but as one still subordinate to a higher authority: his anthology is accordingly arranged to place the extracts from Augustine as much as possible in the order of the books of scripture on which they throw light. (The pamphlets on grace and freedom are very thinly represented in the anthology, tacked on at the end with other works Eugippius obviously thinks are of lesser importance.)
[7]. English biography of Gregory the Great by J. Richards, Consul of God (London: Routeldge, 1979); best survey of doctrine by C. Dagens, Saint Grégoire le Grand: Culture et expérience chrétiennes (Paris: Études augustiniennes, 1977).
[8]. J. Fontaine, Isidore de Séville et la culture classique dans l'Espagne Wisigothique (Paris: Études augustiniennes, 1959; 2nd ed., 1983)
[9]. P. Hunter Blair, The World of Bede (New York: St. Martin's Press, 1971).
[10]. The first great textbook of the scholastics was the Sentences of Peter Lombard, a collection of quotations to form the basis of debate and research; the first quotation was from Augustine's Christian Doctrine.
[11]. Erasmus and Luther exchanged pamphlets on "Free Will" and "Unfree Will" in 1524; they have been frequently translated and offer a snapshot--but only a nsapshot--of the battle over the Augustinian legacy in that period.
[12]. There are many studies of Port-Royal, but the best
survey to situate it in a theological context is Henri de Lubac,
Augustinianism and Modern Theology (New York: Herder, 1969).