  On Marston’s account, Aristotle and Augustine turn out to be entirely in harmony: each uses his own terminology to defend the same theory of divine illumination (De anima 3, p. 258). Étienne Gilson (1933) has characterized Marston’s position as an Avicennized Augustinianism (Augustinisme avicennisant). But this label prejudices the case in favor of Aquinas’s perspective: it assumes that Marston has been seduced by an Islamic misreading of Aristotle, and it closes off the possibility that Augustine and Aristotle might have more in common than is typically allowed.