In 2001, I converted to Catholicism. I had been attending Mass since the 1990s, drawn by a higher form of spirituality than anything I’d encountered before. At that time, I got the impression that some of my cohorts at school mocked the idea of my becoming Catholic. But my ongoing experience could not be denied.
![]() |
Learning the 'new' internet, circa 1998 |
The parish where I was received into the Church was none other than Saint Monica’s in Toronto.
This statue of St. Monica once stood in the sanctuary. When a new priest arrived, he made some changes, moving certain statues to smaller shrines along the nave. Now, sadly, the church itself is slated for demolition. Toronto seems unable to resist devouring its historic buildings, replacing them with faceless condos. I imagine the decision to sell and relocate—apparently to a high-rise—was largely economic, made by the Catholic authorities.
From the moment I first saw it in 2001, this statue spoke to me—not literally, of course. Some saints are said to have witnessed statues come alive or even converse with them, but that’s not what I mean. I once tried to explain my sense of the statue’s vitality to a priest who agreed, describing it as “animated.” By that, he meant it seems to possess a kind of liveliness—not that it actually moves.
Here’s what it looked like yesterday at dusk. And lower down the page, my request for Gemini to make it a lifelike image.
![]() |
St. Monica's Catholic Church, Toronto, Canada |
The Enduring Faith of Saint Monica: A Mother's Unwavering Love
Her greatest anguish, however, stemmed from Augustine. As he grew, he embraced a life of intellectual pursuits and sensual pleasures that deeply grieved his mother. He openly lived with a concubine for many years, with whom he had a son, Adeodatus. This cohabitation, while perhaps common in some circles at the time, was a source of profound sorrow for Monica, who longed for her son to embrace the Christian faith and a life of moral purity. Augustine also dabbled in various philosophical and religious systems, including Manichaeism, further distancing him from Monica's Christian beliefs.
Monica's distress reached a peak when she felt divinely inspired to encourage Augustine to leave his beloved concubine and their child to pursue a more socially advantageous marriage. This was a complex and painful decision, but Monica believed it was a necessary step towards Augustine's spiritual and social advancement. While this act might be viewed critically through a modern lens, it reflects the social norms and pressures of the 4th century, and Monica's unwavering belief that a 'proper' Christian marriage would bring Augustine closer to God. The intended marriage, however, never materialized. Augustine sent his concubine back to Africa and remained celibate for a period after her departure, though he later took another concubine before his full conversion. He did not, however, get married again after this incident, focusing instead on his spiritual journey.
For seventeen long years, Monica prayed incessantly, wept, and fasted for Augustine's conversion. She followed him from Africa to Rome and then to Milan, tirelessly interceding on his behalf. It was in Milan that Augustine finally encountered Saint Ambrose, whose preaching and wisdom deeply impacted him. Through Ambrose's influence and the relentless prayers of his mother, Augustine underwent a profound spiritual conversion, famously recounted in his "Confessions." He was baptized at the age of 33, alongside his son Adeodatus, and his friend Alypius.
Monica's joy at her son's conversion was immeasurable. Shortly after, as they prepared to return to Africa, she experienced a profound spiritual vision in Ostia, sharing a moment of intense communion with Augustine about eternal life. She died soon after, content in the knowledge that her prayers had been answered.
Comments