When at an early age Augustine fell ill, he asked to be baptised, but a quick recovery belayed the sacred rite till later in his yet formative life of a Saint. Contrary to his mother's unceasing prayers, Augustine followed the path of youthful ambitions and neglected many of his early guidance in his Christian faith. These were the years he would inherit his father's still pagan leanings and impulses of passion, which were quite common in the day, yet at odds with the principles of the Christian teachings his mother had worked so dilligently to instill within him.

It was at the tender age of 19 years that Augustine read "Cicero's Hortensius", which awakened in his mind the spirit of speculation and contemplation. He focused passionately in the philosophical studies, and unable to find answers to his own burning questions, bounced from one train of philosophical thought to another in short order with a certain emptiness left in it's wake. In his study of "Manichaeism philosophy", Augustine embraced the principles of good and evil which for the first time seemed to satisfy many of the long awaited questions within his heart and mind. He now had at least some rationale for understanding the buring conflict of the higher and lower impulses which raged within him. Somehow this was the place where he would continue to solve the many mysteries which had perplexed him all of his life. So accordingly Augustine became a member of the Manichaeism Sect, and entered into it's class of auditors. His ambition was to be received by their leading membership and so gain their inner teachings and higher knowledge.

It was in earnest philosophical discussion with Faustus, a distinguished Manichaean bishop that Augustine would become disenchanted with the entire Manichaeism system and so abandoned it a shortime thereafter. Augustine then ventured for a time to Rome in the pursuit of his professional interests and while there accepted an invitation to travel to Milan, where students were in search of a teacher of rhetoric. While in Milan Augustine recognized that even now in his 30th year of life he was still disatisfied, unfulfilled and the inner conflicts of his mind seemed even greater than ever. It was on such a day of inner turmoil that Augustine uttered the statement; "Tomorrow I shall find it. It will appear manifestly, and I shall grasp it..." (~Confess., vi. 18). But still tommorrow came and no revelation was forthcoming so Augustine began to sink into a deepening depression. His destiny would however overcome his despondency when he heard about "Ambrose the bishop of Milan", and his noted reputation for eloquence and reason. Augustine was inspired to hear the famous Christian preacher, as he chronicals in his Confessio, v. 23; "To see whether his eloquence answered what was reported of it. I hung on his words attentively but of the matter I was but an unconcerned and contemptuous hearer..." He continued; "The bishop's eloquence was more full of knowledge, yet in manner less pleasurable and soothing, than that of Faustus..."

Augustine desired an opportunity to have conversation with the bishop but was unable to gain his audience at this time. Bishop Ambrose had no particular desire or need for philosophic discussions and although he made himself accessible to those who sought him, he avoided most conversation and kept strictly to the course of scriptural study. Augustine would often come to hear Bishop Ambrose preach, and gradually the words of the holy gospels were received into the heart of Augustine. He had a particular passion for the words of St. Paul and studied St. Paul's epistles with great fervor. It was at this time in Augustine's life journey that all the inner turmoil over his entire lifetime caused him to run out into his garden, fall down under a fig tree and burst into an incontrollable torrent of tears. As he poured out his heart to God, he appears to have heard a voice calling him to consult the divine oracle, and; "Take up and read, take up and read..." Augustine rose up still weeping as in silence he read the following passage; "Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfill the lusts thereof..." (Rom. viii. 13, 14). Augustine adds, "I had neither desire nor need to read farther. As I finished the sentence, as though the light of peace had been poured into my heart, all the shadows of doubt dispersed. Thus hast Thou converted me to Thee, so as no longer to seek either for wife or other hope of the world, standing fast in that rule of faith in which Thou so many years before hadst revealed me to my mother..." (Confess., viii. 30).

After his conversion in the garden, which occurred during the summer of 386 A.D., Augustine gave up his profession as a teacher, and retired to a friend's house in the country, in order to prepare himself for holy baptism. His religious opinions and knowledge were still developing, but as he mentions, this time he was able to brake himself off the habit of profane swearing, and unconscious behaviors in order to prepare himself in discipline and character to conduct the sacred rites. He then received Holy Baptism during the Easter season during his 33rd year of life. His son Adeodatus and his friend Alypius joined Augustine and were admitted to the Christian church. Monica, his mother, had rejoined Augustine, at long last could rejoice in the fulfilment of her fervent prayers. Dying before his return to his native country, Augustine's mother's last hours were made peaceful by her son's Christian compassion and Love for her. She implored Augustine to lay her body anywhere, but wherever he might be, to remember her "At the altar of the Lord..." a devout duty which he invited others to share with him, so that her last request may, "Through the prayers of many, receive a more abundant fulfilment..."

Augustine returned to Rome before returning to his own native city, where he took up his retirement, forming, with some friends and followers who joined him, in a modest yet devotional religious community, which Augustine himself guided. As in the early church, Augustine's religious community fostered Fasting, Prayer, Scripture readings and Almsgiving, along with the pursuit of their regular daily occupations. Although their devotional life was not considered monastic their practice of seclusion was undoubtedly the basis for the monastic system which Augustine later outlined and which derived from him its name.

Augustine published Christian tracts or pamphlets, written in the year 388 A.D., about two years after his conversion. Later, in 395 A.D., he re-entered his controversy with the Manichaeans, and his old associate Faustus. Augustine's reply was provoked by an attack made by Faustus on the Catholic faith, which the Christian community depended on Augustine to address. Augustine enthusiastically responded by publishing the opinions of Faustus, as if stated by himself in the second person, side by side with his own Christian response. It was afterall only normal that after all the Manichaean's had so made his own thoughts captive that Augustine would unleash his own sublime abilities as a Christian and Theologian to now rain down upon the Manichaean's invitation to an intellectual and spiritual war. Augustine's was fully capable now of drawing from his own experience with the Manichaean's to give force and deeper meaning to his arguments for the unity of all Creation and of the Spiritual life, and to strengthen the mind and will of the Christian church in its struggle with the dualistic teachings and constant critisisms which the Manichaean's had hurled against Christianity.

Even as Augustine brought down the intellects of the Manichaean's, his powerful intellect now drew a bead through his writings on the Donatists who questioned the constitution of the Christian church and the idea of a Catholic order. The Donatist philosophy rose up from the Diocletian persecutions which in conjunction with the Church of Carthage, had a fanatical zeal on to distinguish themselves by resisting the imperial mandates of martyrdom, filled with a deep resentment at the appointment of Augustine as a bishop. Based on this hostility, the Donatists set up a bishop of their own, by the name of Majorinus, who was succeeded in 315 A.D. by Donatus. The group made great pretensions to their purity and discipline, and rapidly rose in popularity in spite of a decision made against their movement by both the bishop of Rome and by Emperor Constantine. Augustine was strongly inspired by the recklessness of their beliefs to launch a series of his writings against them. Amongst these are the "Seven Books on Baptism", and in his three books, to Bishop Petilian of Cirta, who was himself a theologian amongst the Donatist movement.

Solitary Monasticism had it's early inception in the Egyptian deserts and the public life of "St Anthony by Athanasius" had by then decreased the fervour for a religious and solitary life. During this period Augustine may not have been attributed as the founder of the Monastic movement but rather to the association of Monks in communities under the rule of order which Augustine attributed to the special inspiration received from Bishop Ambrose. Augustine's writings soon spread throughout the land and although he received numerous invitations to to continue a more active ecclesiastical life, he withdrew from public life in his latter years and made way for the destiny of his prolific writings to continue his legacy.

Eve wept, but Mary laughed. Eve's womb was big with tears, but Mary's womb was big with gladness. Eve gave birth to a sinner, but Mary gave birth to the sinless One. The mother of our race brought punishment into the world, but the Mother of our Lord brought salvation into the world. Eve was the foundress of sin, but Mary was the foundress of righteousness. Eve welcomed death, but Mary helped in life. Eve smote, but Mary healed. For Eve's disobedience, Mary offered obedience, and for Eve's unbelief, Mary offered faith...

Let Mary now make a loud noise upon the organ, and between its quick notes let the rattling of the Mother's timbrel be heard. Let the gladsome choirs sing with her, and their sweet hymns mingle with the changing music. Hearken to what a song her timbrel will make accompaniment. She saith; My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For he hath regarded the lowliness of his handmaiden, for, behold, from henceforth all generations shall call me blessed. For he that is Mighty hath magnified me. The new miracle of Mary's delivery hath effaced the curse of the frail backslider, and the singing of Mary hath silenced the wailing of Eve.

No wonder, Mary, that God reigning in Heaven deigns to rejoice with thee, whom, when He was a little child born of thee, thou didst so often kiss on earth. She merited to be the mother of the Redeemer. Beg for what we ask, excuse what we fear, because we shall never find one more powerful in merit than thee, who hast merited to be the Mother of the Redeemer and of the Judge. It is a great privilege that she is more powerful with God than all the Saints. There is no doubt that she who brought forth the price by which all were freed, can above all others pay the suffrage of holy liberty. But what would it avail us for Mary to have such great power if she cared nothing for us..? Therefore, brethren, we must hold it for certain, and incessantly give thanks for this, that, as she has more power with God than all the Saints, so is she also more solicitous for us before God than all the Saints. We know, O Mary, that thou above all the saints art solicitous for the holy Church. Thou who obtainest for sinners time to repent, that they may renounce their errors.

Just see if it isn't as I say. While the Lord was passing by, performing divine miracles, with the crowds following him, a woman said; "Fortunate is the womb that bore you..." And how did the Lord answer, to show that good fortune is not really to be sought in mere family ties..? Rather blessed are those who hear the word of God and keep it... (Lk 11:27-28). So that is why Mary, too, is blessed, because she heard the word of God and kept it. She kept truth safe in her mind even better than she kept flesh safe in her womb. Christ is truth, Christ is flesh. Christ as truth was in Mary's mind, Christ as flesh in Mary's womb. That which is in the mind is greater than what is carried in the womb.

Mary is holy, Mary is blessed, but the Church is something better than the Virgin Mary. Why? Because Mary is part of the Church, a holy member, a quite exceptional member, the supremely wonderful member, but still a member of the whole body. That being so, it follows that the body is something greater than the member. The Lord is the head, and the whole Christ is head and body. How shall I put it..? We have a divine head, we have God as our head...