The Confessions of Saint Augustine (person)
|A profound Confession of faith:
How shall I call upon my God, my God and my Lord, when by the very act of calling upon him I would be calling him into myself?? Is there any place within me into which my God might come? How should the God who made heaven and earth come into me? Is there any room in me for you, Lord, my God? Even heaven and earth, which you have made and in which you have made me - can they even contain you? Since nothing that exists would exist without you, does it follow that whatever exists does in some way contain you? But if this is so, how can I, who am one of these existing things, ask you to come into me, wehn I would not exist at all unless you were already in me? Not yet am I in hell, after all, but even if I were, you would be there too; for if I descend to the underworld, you are there. No, my God, I would not exist, I would not be at all, were you not in me. Or should I say, rather, that I should not exist if I were not in you, from whom are all things, through whom are all things, in whom are all things? Yes, Lord, that is the truth, that is indeed the truth. To what place can I invite you, then, since I am in you? Or where could you come from, in order to come into me? To what place outside heaven and earth could I travel, so that my God could come to me there, the God who said, I fill heaven and earth??
So then, if you fill heaven and earth, does that mean that heaven and earth contain you? Or, since clearly they cannot hold you, is there something of you left over when you have filled them? Once heaven and earth are full, where would that remaining part of you overflow? Or perhaps you have no need to be contained by anything, but rather contain everything yourself, becasue whatever you fill you contain, even as you fill it? The vessels which are full of you do not lend you stability, because even if they break you will not be spilt. And when you pour yourself out over us, you do not lie there spilt but raise us up; you are not scattered, but gather us together. Yet all those things which you fill, you fill with the whole of yourself. Should we suppose, then, that because all things are incapable of containing the whole of you, they hold only a part of you, and all of them the same part? Or does each thing hold a different part, greater things larger parts, and lesser things smaller parts? Does it even make sense to speak of larger or smaller parts of you? Are you not everywhere in your whole being, while there is nothing whatever that can hold you entirely?