This paper aims to compare Augustine’s theory of emotions with that of the Stoics, with regard to first movement (or propatheia). Recently some scholars like Sorabji and King maintained that Augustine misunderstood Stoic first movements. In contrast Byers contends that Augustine adopted and developed the Stoic theory of emotions. In my opinion, Sorabji and King paid attention only to the difference between Augustine’s theory of emotions and that of the Stoics, while Byers emphasized only the similarity between them. In his earlier writings, Augustine adopted the Stoic tripartite analysis of the formation of the passion (i.e. the serpent-the woman-the man or the suggestion-the thought-the consent) and tried to explain the way how emotions begin, grow and are carried away. However, in middle period and later writings Augustine realized that first movements are not only natural and spontaneous reactions but also actions of the mind’s intention with cognitive processes. The initial movements of the mind are under the compulsive power of the consequence of original sin. Futhermore, preliminary passions are due to insufficient confidence in God. Therefore Augustine names first movement as a passion and he thinks that first movement cannot be free of (the consequence of original) sin. Nevertheless, according to Augustine, personal sin of the actor is constituted when the explicit assent of the mind results in real passions and passionate actions. We cannot hold responsible first movement that is involuntary reaction of the mind. On the contrary, passion and action that result from free volition can be deemed sinful.