As a boy, then, I had already heard of an eternal life, promised
us through the humility of the Lord our God stooping to our pride;
and even from the womb of my mother, who greatly hoped in Thee, I
was sealed with the mark of His cross and salted with His salt. Thou
sawest, Lord, how while yet a boy, being seized on a time with sudden
oppression of the stomach, and like near to death- Thou sawest, my
God (for Thou wert my keeper), with what eagerness and what faith
I sought, from the pious care of my mother and Thy Church, the mother
of us all, the baptism of Thy Christ, my God and Lord. Whereupon the
mother my flesh, being much troubled (since, with a heart pure in
Thy faith, she even more lovingly travailed in birth of my salvation),
would in eager haste have provided for my consecration and cleansing
by the health-giving sacraments, confessing Thee, Lord Jesus, for
the remission of sins, unless I had suddenly recovered. And so, as
if I must needs be again polluted should I live, my cleansing was
deferred, because the defilements of sin would, after that washing,
bring greater and more perilous guilt. I then already believed: and
my mother, and the whole household, except my father: yet did not
he prevail over the power of my mother's piety in me, that as he did
not yet believe, so neither should I. For it was her earnest care
that Thou my God, rather than he, shouldest be my father; and in this
Thou didst aid her to prevail over her husband, whom she, the better,
obeyed, therein also obeying Thee, who hast so commanded.

And yet, I sinned herein, O Lord God, the Creator and Disposer
of all things in nature, of sin the Disposer only, O Lord my God,
I sinned in transgressing the commands of my parents and those of
my masters. For what they, with whatever motive, would have me learn,
I might afterwards have put to good use. For I disobeyed, not from
a better choice, but from love of play, loving the pride of victory
in my contests, and to have my ears tickled with lying fables, that
they might itch the more; the same curiosity flashing from my eyes
more and more, for the shows and games of my elders. Yet those who
give these shows are in such esteem, that almost all wish the same
for their children, and yet are very willing that they should be beaten,
if those very games detain them from the studies, whereby they would
have them attain to be the givers of them. Look with pity, Lord, on
these things, and deliver us who call upon Thee now; deliver those
too who call not on Thee yet, that they may call on Thee, and Thou
mayest deliver them.

Is there, Lord, any of soul so great, and cleaving to Thee with
so intense affection (for a sort of stupidity will in a way do it);
but is there any one who, from cleaving devoutly to Thee, is endued
with so great a spirit, that he can think as lightly of the racks
and hooks and other torments (against which, throughout all lands,
men call on Thee with extreme dread), mocking at those by whom they
are feared most bitterly, as our parents mocked the torments which
we suffered in boyhood from our masters? For we feared not our torments
less; nor prayed we less to Thee to escape them. And yet we sinned,
in writing or reading or studying less than was exacted of us. For
we wanted not, O Lord, memory or capacity, whereof Thy will gave enough
for our age; but our sole delight was play; and for this we were punished
by those who yet themselves were doing the like. But elder folks'
idleness is called "business"; that of boys, being really the same,
is punished by those elders; and none commiserates either boys or
men. For will any of sound discretion approve of my being beaten as
a boy, because, by playing a ball, I made less progress in studies
which I was to learn, only that, as a man, I might play more unbeseemingly?
and what else did he who beat me? who, if worsted in some trifling
discussion with his fellow-tutor, was more embittered and jealous
than I when beaten at ball by a play-fellow?

O God my God, what miseries and mockeries did I now experience,
when obedience to my teachers was proposed to me, as proper in a boy,
in order that in this world I might prosper, and excel in tongue-science,
which should serve to the "praise of men," and to deceitful riches.
Next I was put to school to get learning, in which I (poor wretch)
knew not what use there was; and yet, if idle in learning, I was beaten.
For this was judged right by our forefathers; and many, passing the
same course before us, framed for us weary paths, through which we
were fain to pass; multiplying toil and grief upon the sons of Adam.
But, Lord, we found that men called upon Thee, and we learnt from
them to think of Thee (according to our powers) as of some great One,
who, though hidden from our senses, couldest hear and help us. For
so I began, as a boy, to pray to Thee, my aid and refuge; and broke
the fetters of my tongue to call on Thee, praying Thee, though small,
yet with no small earnestness, that I might not be beaten at school.
And when Thou heardest me not (not thereby giving me over to folly),
my elders, yea my very parents, who yet wished me no ill, mocked my
stripes, my then great and grievous ill.

Passing hence from infancy, I came to boyhood, or rather it came
to me, displacing infancy. Nor did that depart,- (for whither went
it?)- and yet it was no more. For I was no longer a speechless infant,
but a speaking boy. This I remember; and have since observed how I
learned to speak. It was not that my elders taught me words (as, soon
after, other learning) in any set method; but I, longing by cries
and broken accents and various motions of my limbs to express my thoughts,
that so I might have my will, and yet unable to express all I willed,
or to whom I willed, did myself, by the understanding which Thou,
my God, gavest me, practise the sounds in my memory. When they named
any thing, and as they spoke turned towards it, I saw and remembered
that they called what they would point out by the name they uttered.
And that they meant this thing and no other was plain from the motion
of their body, the natural language, as it were, of all nations, expressed
by the countenance, glances of the eye, gestures of the limbs, and
tones of the voice, indicating the affections of the mind, as it pursues,
possesses, rejects, or shuns. And thus by constantly hearing words,
as they occurred in various sentences, I collected gradually for what
they stood; and having broken in my mouth to these signs, I thereby
gave utterance to my will. Thus I exchanged with those about me these
current signs of our wills, and so launched deeper into the stormy
intercourse of human life, yet depending on parental authority and
the beck of elders.

Thou, then, O Lord my God, who gavest life to this my infancy,
furnishing thus with senses (as we see) the frame Thou gavest, compacting
its limbs, ornamenting its proportions, and, for its general good
and safety, implanting in it all vital functions, Thou commandest
me to praise Thee in these things, to confess unto Thee, and sing
unto Thy name, Thou most Highest. For Thou art God, Almighty and Good,
even hadst Thou done nought but only this, which none could do but
Thou: whose Unity is the mould of all things; who out of Thy own fairness
makest all things fair; and orderest all things by Thy law. This age
then, Lord, whereof I have no remembrance, which I take on others'
word, and guess from other infants that I have passed, true though
the guess be, I am yet loth to count in this life of mine which I
live in this world. For no less than that which I spent in my mother's
womb, is it hid from me in the shadows of forgetfulness. But if I
was shapen in iniquity, and in sin did my mother conceive me, where,
I beseech Thee, O my God, where, Lord, or when, was I Thy servant
guiltless? But, lo! that period I pass by; and what have I now to
do with that, of which I can recall no vestige?

Hear, O God. Alas, for man's sin! So saith man, and Thou pitiest
him; for Thou madest him, but sin in him Thou madest not. Who remindeth
me of the sins of my infancy? for in Thy sight none is pure from sin,
not even the infant whose life is but a day upon the earth. Who remindeth
me? doth not each little infant, in whom I see what of myself I remember
not? What then was my sin? was it that I hung upon the breast and
cried? for should I now so do for food suitable to my age, justly
should I be laughed at and reproved. What I then did was worthy reproof;
but since I could not understand reproof, custom and reason forbade
me to be reproved. For those habits, when grown, we root out and cast
away. Now no man, though he prunes, wittingly casts away what is good.
Or was it then good, even for a while, to cry for what, if given,
would hurt? bitterly to resent, that persons free, and its own elders,
yea, the very authors of its birth, served it not? that many besides,
wiser than it, obeyed not the nod of its good pleasure? to do its
best to strike and hurt, because commands were not obeyed, which had
been obeyed to its hurt? The weakness then of infant limbs, not its
will, is its innocence. Myself have seen and known even a baby envious;
it could not speak, yet it turned pale and looked bitterly on its
foster-brother. Who knows not this? Mothers and nurses tell you that
they allay these things by I know not what remedies. Is that too innocence,
when the fountain of milk is flowing in rich abundance, not to endure
one to share it, though in extremest need, and whose very life as
yet depends thereon? We bear gently with all this, not as being no
or slight evils, but because they will disappear as years increase;
for, though tolerated now, the very same tempers are utterly intolerable
when found in riper years.

I acknowledge Thee, Lord of heaven and earth, and praise Thee
for my first rudiments of being, and my infancy, whereof I remember
nothing; for Thou hast appointed that man should from others guess
much as to himself; and believe much on the strength of weak females.
Even then I had being and life, and (at my infancy's close) I could
seek for signs whereby to make known to others my sensations. Whence
could such a being be, save from Thee, Lord? Shall any be his own
artificer? or can there elsewhere be derived any vein, which may stream
essence and life into us, save from thee, O Lord, in whom essence
and life are one? for Thou Thyself art supremely Essence and Life.
For Thou art most high, and art not changed, neither in Thee doth
to-day come to a close; yet in Thee doth it come to a close; because
all such things also are in Thee. For they had no way to pass away,
unless Thou upheldest them. And since Thy years fail not, Thy years
are one to-day. How many of ours and our fathers' years have flowed
away through Thy "to-day," and from it received the measure and the
mould of such being as they had; and still others shall flow away,
and so receive the mould of their degree of being. But Thou art still
the same, and all things of tomorrow, and all beyond, and all of yesterday,
and all behind it, Thou hast done to-day. What is it to me, though
any comprehend not this? Let him also rejoice and say, What thing
is this? Let him rejoice even thus! and be content rather by not discovering
to discover Thee, than by discovering not to discover Thee.

And, lo! my infancy died long since, and I live. But Thou, Lord,
who for ever livest, and in whom nothing dies: for before the foundation
of the worlds, and before all that can be called "before," Thou art,
and art God and Lord of all which Thou hast created: in Thee abide,
fixed for ever, the first causes of all things unabiding; and of all
things changeable, the springs abide in Thee unchangeable: and in
Thee live the eternal reasons of all things unreasoning and temporal.
Say, Lord, to me, Thy suppliant; say, all-pitying, to me, Thy pitiable
one; say, did my infancy succeed another age of mine that died before
it? was it that which I spent within my mother's womb? for of that
I have heard somewhat, and have myself seen women with child? and
what before that life again, O God my joy, was I any where or any
body? For this have I none to tell me, neither father nor mother,
nor experience of others, nor mine own memory. Dost Thou mock me for
asking this, and bid me praise Thee and acknowledge Thee, for that
I do know?

Afterwards I began to smile; first in sleep, then waking: for
so it was told me of myself, and I believed it; for we see the like
in other infants, though of myself I remember it not. Thus, little
by little, I became conscious where I was; and to have a wish to express
my wishes to those who could content them, and I could not; for the
wishes were within me, and they without; nor could they by any sense
of theirs enter within my spirit. So I flung about at random limbs
and voice, making the few signs I could, and such as I could, like,
though in truth very little like, what I wished. And when I was not
presently obeyed (my wishes being hurtful or unintelligible), then
I was indignant with my elders for not submitting to me, with those
owing me no service, for not serving me; and avenged myself on them
by tears. Such have I learnt infants to be from observing them; and
that I was myself such, they, all unconscious, have shown me better
than my nurses who knew it.

Yet suffer me to speak unto Thy mercy, me, dust and ashes. Yet
suffer me to speak, since I speak to Thy mercy, and not to scornful
man. Thou too, perhaps, despisest me, yet wilt Thou return and have
compassion upon me. For what would I say, O Lord my God, but that
I know not whence I came into this dying life (shall I call it?) or
living death. Then immediately did the comforts of Thy compassion
take me up, as I heard (for I remember it not) from the parents of
my flesh, out of whose substance Thou didst sometime fashion me. Thus
there received me the comforts of woman's milk. For neither my mother
nor my nurses stored their own breasts for me; but Thou didst bestow
the food of my infancy through them, according to Thine ordinance,
whereby Thou distributest Thy riches through the hidden springs of
all things. Thou also gavest me to desire no more than Thou gavest;
and to my nurses willingly to give me what Thou gavest them. For they,
with a heaven-taught affection, willingly gave me what they abounded
with from Thee. For this my good from them, was good for them. Nor,
indeed, from them was it, but through them; for from Thee, O God,
are all good things, and from my God is all my health. This I since
learned, Thou, through these Thy gifts, within me and without, proclaiming
Thyself unto me. For then I knew but to suck; to repose in what pleased,
and cry at what offended my flesh; nothing more.

Narrow is the mansion of my soul; enlarge Thou it, that Thou
mayest enter in. It is ruinous; repair Thou it. It has that within
which must offend Thine eyes; I confess and know it. But who shall
cleanse it? or to whom should I cry, save Thee? Lord, cleanse me from
my secret faults, and spare Thy servant from the power of the enemy.
I believe, and therefore do I speak. Lord, Thou knowest. Have I not
confessed against myself my transgressions unto Thee, and Thou, my
God, hast forgiven the iniquity of my heart? I contend not in judgment
with Thee, who art the truth; I fear to deceive myself; lest mine
iniquity lie unto itself. Therefore I contend not in judgment with
Thee; for if Thou, Lord, shouldest mark iniquities, O Lord, who shall
abide it?

Oh! that I might repose on Thee! Oh! that Thou wouldest enter
into my heart, and inebriate it, that I may forget my ills, and embrace
Thee, my sole good! What art Thou to me? In Thy pity, teach me to
utter it. Or what am I to Thee that Thou demandest my love, and, if
I give it not, art wroth with me, and threatenest me with grievous
woes? Is it then a slight woe to love Thee not? Oh! for Thy mercies'
sake, tell me, O Lord my God, what Thou art unto me. Say unto my soul,
I am thy salvation. So speak, that I may hear. Behold, Lord, my heart
is before Thee; open Thou the ears thereof, and say unto my soul,
I am thy salvation. After this voice let me haste, and take hold on
Thee. Hide not Thy face from me. Let me die- lest I die- only let
me see Thy face.

Mariolatry

"Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:" -Exodus 20:4


“The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the QUEEN OF HEAVEN...that they may provoke me to anger” -Jeremiah 7:18

You be the Judge OOOPS THE BIBLE BE THE JUDGE !
SELAH.

What art Thou then, my God? what, but the Lord God? For who is
Lord but the Lord? or who is God save our God? Most highest, most
good, most potent, most omnipotent; most merciful, yet most just;
most hidden, yet most present; most beautiful, yet most strong, stable,
yet incomprehensible; unchangeable, yet all-changing; never new, never
old; all-renewing, and bringing age upon the proud, and they know
it not; ever working, ever at rest; still gathering, yet nothing lacking;
supporting, filling, and overspreading; creating, nourishing, and
maturing; seeking, yet having all things. Thou lovest, without passion;
art jealous, without anxiety; repentest, yet grievest not; art angry,
yet serene; changest Thy works, Thy purpose unchanged; receivest again
what Thou findest, yet didst never lose; never in need, yet rejoicing
in gains; never covetous, yet exacting usury. Thou receivest over
and above, that Thou mayest owe; and who hath aught that is not Thine?
Thou payest debts, owing nothing; remittest debts, losing nothing.
And what had I now said, my God, my life, my holy joy? or what saith
any man when he speaks of Thee? Yet woe to him that speaketh not,
since mute are even the most eloquent.

Do the heaven and earth then contain Thee, since Thou fillest
them? or dost Thou fill them and yet overflow, since they do not contain
Thee? And whither, when the heaven and the earth are filled, pourest
Thou forth the remainder of Thyself? or hast Thou no need that aught
contain Thee, who containest all things, since what Thou fillest Thou
fillest by containing it? for the vessels which Thou fillest uphold
Thee not, since, though they were broken, Thou wert not poured out.
And when Thou art poured out on us, Thou art not cast down, but Thou
upliftest us; Thou art not dissipated, but Thou gatherest us. But
Thou who fillest all things, fillest Thou them with Thy whole self?
or, since all things cannot contain Thee wholly, do they contain part
of Thee? and all at once the same part? or each its own part, the
greater more, the smaller less? And is, then one part of Thee greater,
another less? or, art Thou wholly every where, while nothing contains
Thee wholly?

One Augustin a day keeps the pagans(zeitgeist) away!


And how shall I call upon my God, my God and Lord, since, when
I call for Him, I shall be calling Him to myself? and what room is
there within me, whither my God can come into me? whither can God
come into me, God who made heaven and earth? is there, indeed, O Lord
my God, aught in me that can contain Thee? do then heaven and earth,
which Thou hast made, and wherein Thou hast made me, contain Thee?
or, because nothing which exists could exist without Thee, doth therefore
whatever exists contain Thee? Since, then, I too exist, why do I seek
that Thou shouldest enter into me, who were not, wert Thou not in
me? Why? because I am not gone down in hell, and yet Thou art there
also. For if I go down into hell, Thou art there. I could not be then,
O my God, could not be at all, wert Thou not in me; or, rather, unless
I were in Thee, of whom are all things, by whom are all things, in
whom are all things? Even so, Lord, even so. Whither do I call Thee,
since I am in Thee? or whence canst Thou enter into me? for whither
can I go beyond heaven and earth, that thence my God should come into
me, who hath said, I fill the heaven and the earth.

One Augustine a day keeps the pagans Away !

Great art Thou, O Lord, and greatly to be praised; great is Thy
power, and Thy wisdom infinite. And Thee would man praise; man, but
a particle of Thy creation; man, that bears about him his mortality,
the witness of his sin, the witness that Thou resistest the proud:
yet would man praise Thee; he, but a particle of Thy creation. Thou
awakest us to delight in Thy praise; for Thou madest us for Thyself,
and our heart is restless, until it repose in Thee. Grant me, Lord,
to know and understand which is first, to call on Thee or to praise
Thee? and, again, to know Thee or to call on Thee? for who can call
on Thee, not knowing Thee? for he that knoweth Thee not, may call
on Thee as other than Thou art. Or, is it rather, that we call on
Thee that we may know Thee? but how shall they call on Him in whom
they have not believed? or how shall they believe without a preacher?
and they that seek the Lord shall praise Him: for they that seek shall
find Him, and they that find shall praise Him. I will seek Thee, Lord,
by calling on Thee; and will call on Thee, believing in Thee; for
to us hast Thou been preached. My faith, Lord, shall call on Thee,
which Thou hast given me, wherewith Thou hast inspired me, through
the Incarnation of Thy Son, through the ministry of the Preacher.