St. Augustine, Ora Pro Nobis. (Source)
I read this passage from the Confessions today and it instantly became one of my favorites selections from St. Augustine. The translation by Maria Boulding OSB is much prettier, but it’s not public domain. What follows is Book X, Chapters 6-7 (Para. 8-11).
Not with uncertain, but with assured consciousness do I love You, O Lord. You have stricken my heart with Your word, and I loved You. And also the heaven, and earth, and all that is therein, behold, on every side they say that I should love You; nor do they cease to speak unto all,
so that they are without excuse. Romans 1:20 But more profoundly will You have mercy on whom You will have mercy, and compassion on whom You will have compassion, otherwise do both heaven and earth tell forth Your praises to deaf ears. But what is it that I love in loving You? Not corporeal beauty, nor the splendour of time, nor the radiance of the light, so pleasant to our eyes, nor the sweet melodies of songs of all kinds, nor the fragrant smell of flowers, and ointments, and spices, not manna and honey, not limbs pleasant to the embracements of flesh. I love not these things when I love my God; and yet I love a certain kind of light, and sound, and fragrance, and food, and embracement in loving my God, who is the light, sound, fragrance, food, and embracement of my inner man— where that light shines unto my soul which no place can contain, where that sounds which time snatches not away, where there is a fragrance which no breeze disperses, where there is a food which no eating can diminish, and where that clings which no satiety can sunder. This is what I love, when I love my God.
And what is this? I asked the earth; and it answered,
I am not He; and whatsoever are therein made the same confession. I asked the sea and the deeps, and the creeping things that lived, and they replied,
We are not your God, seek higher than we. I asked the breezy air, and the universal air with its inhabitants answered,
Anaximenes was deceived, I am not God. I asked the heavens, the sun, moon, and stars:
Neither, say they,
are we the God whom you seek? And I answered unto all these things which stand about the door of my flesh,
You have told me concerning my God, that you are not He; tell me something about Him. And with a loud voice they exclaimed,
He made us. My questioning was my observing of them; and their beauty was their reply. And I directed my thoughts to myself, and said,
Who are you? And I answered,
A man. And lo, in me there appear both body and soul, the one without, the other within. By which of these should I seek my God, whom I had sought through the body from earth to heaven, as far as I was able to send messengers— the beams of my eyes? But the better part is that which is inner; for to it, as both president and judge, did all these my corporeal messengers render the answers of heaven and earth and all things therein, who said,
We are not God, but He made us. These things was my inner man cognizant of by the ministry of the outer; I, the inner man, knew all this— I, the soul, through the senses of my body. I asked the vast bulk of the earth of my God, and it answered me,
I am not He, but He made me.
Is not this beauty visible to all whose senses are unimpaired? Why then does it not speak the same things unto all? Animals, the very small and the great, see it, but they are unable to question it, because their senses are not endowed with reason to enable them to judge on what they report. But men can question it, so that
the invisible things of Him . . . are clearly seen, being understood by the things that are made; Romans 1:20 but by loving them, they are brought into subjection to them; and subjects are not able to judge. Neither do the creatures reply to such as question them, unless they can judge; nor will they alter their voice (that is, their beauty), if so be one man only sees, another both sees and questions, so as to appear one way to this man, and another to that; but appearing the same way to both, it is mute to this, it speaks to that— yea, verily, it speaks unto all but they only understand it who compare that voice received from without with the truth within. For the truth declares unto me,
Neither heaven, nor earth, nor any body is your God. This, their nature declares unto him that beholds them.
They are a mass; a mass is less in part than in the whole. Now, O my soul, you are my better part, unto you I speak; for you animate the mass of your body, giving it life, which no body furnishes to a body but your God is even unto you the Life of life.
What then is it that I love when I love my God? Who is He that is above the head of my soul? By my soul itself will I mount up unto Him. I will soar beyond that power of mine whereby I cling to the body, and fill the whole structure of it with life. Not by that power do I find my God; for then the horse and the mule,
which have no understanding, might find Him, since it is the same power by which their bodies also live. But there is another power, not that only by which I quicken, but that also by which I endow with sense my flesh, which the Lord has made for me; bidding the eye not to hear, and the ear not to see; but that, for me to see by, and this, for me to hear by; and to each of the other senses its own proper seat and office, which being different, I, the single mind, do through them govern. I will soar also beyond this power of mine; for this the horse and mule possess, for they too discern through the body.
And I’ll add this paragraph from Chapter 17 (Para. 26), which strongly reminds me of Cardinal Newman’s project in the Apologia Pro Vita Sua:
Great is the power of memory; very wonderful is it, O my God, a profound and infinite manifoldness; and this thing is the mind, and this I myself am. What then am I, O my God? Of what nature am I? A life various and manifold, and exceeding vast. Behold, in the numberless fields, and caves, and caverns of my memory, full without number of numberless kinds of things, either through images, as all bodies are; or by the presence of the things themselves, as are the arts; or by some notion or observation, as the affections of the mind are, which, even though the mind does not suffer, the memory retains, while whatsoever is in the memory is also in the mind: through all these do I run to and fro, and fly; I penetrate on this side and that, as far as I am able, and nowhere is there an end. So great is the power of memory, so great the power of life in man, whose life is mortal. What then shall I do, O Thou my true life, my God? I will pass even beyond this power of mine which is called memory— I will pass beyond it, that I may proceed to You, O Thou sweet Light. What sayest Thou to me? Behold, I am soaring by my mind towards You who remainest above me. I will also pass beyond this power of mine which is called memory, wishful to reach You whence You can be reached, and to cleave unto You whence it is possible to cleave unto You. For even beasts and birds possess memory, else could they never find their lairs and nests again, nor many other things to which they are used; neither indeed could they become used to anything, but by their memory. I will pass, then, beyond memory also, that I may reach Him who has separated me from the four-footed beasts and the fowls of the air, making me wiser than they. I will pass beyond memory also, but where shall I find You, O Thou truly good and assured sweetness? But where shall I find You? If I find You without memory, then am I unmindful of You. And how now shall I find You, if I do not remember You?