The Verbum’s interior presence explains what Augustine meant in confessing Christ’s presence, even while he was wandering outside himself: tu eras interior intimo meo et superior summo meo (conf. 3.11). His spirituality is not static “interiority.” Plato’s “hierarchy of being,” that spans from nonbeing to Being-Itself, furnishes the idea of the heart’s dynamism, moving inwardly and upwardly as conuersio toward God and self-transcendence or outwardly and downwardly as auersio away from God as self-degradation. Conversion is an inward journey, uia, toward the Father-Land, patria. Augustine’s idea of soul transcending itself inwardly and upwardly signals how salvation and Incarnation are movements meeting each other along the same way. Just as the one road brought the beloved son and his loving father together, the Incarnation is the Word’s outward and downward journey away from the Father to become human in time and space and embrace us in our transcendence toward God. Once descended from the Father as single, Christ now ascends into eternity and infinity as totus Christus. Salvation is effected by baptismal assimilation into his return. Within this diuinum commercium the Word and one’s soul are the same life, breathing from the same Spirit. Augustine’s Homilies on Johns’s Gospel develop the Lucan parable that inspired his Confessions. Both echo one of his favorite correlations: restless wayfaring in space-time along the uia to arrive at the threshold of timeless rest at home (conf. 1.1) in the patria.