Chapter V (5)

But reflect, sweet father, that you could not do this easily unless you accomplished the other two things which precede the completion of the other: that is, your return to Rome and uplifting of the standard of the most holy Cross. Let not your holy desire fail on account of any scandal or rebellion of cities which you might see or hear; nay, let the flame of holy desire be more kindled to wish to do swiftly. Do not delay, then, your coming. Do not believe the devil, who perceives his own loss, and so exerts himself to rob you of your possessions in order that you may lose your love and charity and our coming be hindered. I tell you, father in Christ Jesus, come swiftly like a gentle lamb. Respond to the Holy Spirit who calls you. I tell you, Come, come, come, and do not wait for time, since time does not wait for you. Then you will do like the Lamb Slain whose place you hold, who without weapons in His hand slew our foes, coming in gentleness, using only the weapons of the strength of love, aiming only at care of spiritual things, and restoring grace to man who had lost it through sin.

Alas, sweet my father, with this sweet hand I pray you, and tell you to come to discomfit our enemies. On behalf of Christ crucified I tell it you: refuse to believe the counsels of the devil, who would hinder your holy and good resolution. Be manly in my sight, and not timorous. Answer God, who calls you to hold and possess the seat of the glorious Shepherd St. Peter, whose vicar you have been. And raise the standard of the holy Cross; for as we were freed by the Cross--so Paul says--thus raising this standard, which seems to me the refreshment of Christians, we shall be freed--we from our wars and divisions and many sins, the infidel people from their infidelity. In this way you will come and attain the reformation, giving good priests to Holy Church. Fill her heart with the ardent love that she has lost; for she has been so drained of blood by the iniquitous men who have devoured her that she is wholly wan. But comfort you, and come, father, and no longer make to wait the servants of God, who afflict themselves in desire. And I, poor, miserable woman, can wait no more; living, I seem to die in my pain, seeing God thus reviled. Do not, then, hold off from peace because of the circumstance which has occurred at Bologna, but come; for I tell you that the fierce wolves will put their heads in your bosom like gentle lambs, and will ask mercy from you, father. I say no more. I beg you, father, to hear and hark that which Fra Raimondo will say to you, and the other sons with him, who come in the Name of Christ crucified and of me; for they are true servants of God and sons of Holy Church. Pardon, father, my ignorance, and may the love and grief which make me speak excuse me to your benignity. Give me your benediction. Remain in the holy and sweet grace of God. Sweet Jesus, Jesus Love.

TO BROTHER RAIMONDO OF CAPUA AT AVIGNON

The last letter tells us that Catherine had sent to the Pope her beloved Confessor, who was later to become her biographer--Fra Raimondo of Capua. It is evident that the simple Italian priest and his companions have become somewhat daunted by the conditions they have encountered at Avignon; and, indeed, the subtlest temptations and most perplexing problems that Europe could furnish were doubtless focussed at the Papal Court. Just what the difficulties were which Raimondo had confided to Catherine and which called forth this spirited answer, we do not know, but we can easily imagine their nature. A holy man of considerable learning, Fra Raimondo was also of mild disposition, much inclined to sigh over dangers and blench before exposure. Catherine, on more than one occasion, showed herself the better man of the two. There was a militant strain in her bright nature; she was really the "Happy Warrior"--

"Whose powers shed round him in the common strife
Or mild concerns of ordinary life
A constant influence, a peculiar grace;
But who if he be called upon to face
Some awful moment to which Heaven has joined
Great issues, good or bad for human kind,
Is happy as a Lover; and attired
With sudden brightness, like a man inspired;
And, through the heat of conflict, keeps the law
In calmness made, and sees what he foresaw."

So, in this letter, we find the daughter encouraging the father, with reflections much in the temper of Browning:

"Was the trial sore,
Temptation sharp? Thank God a second time!
Why come temptations but for man to meet,
And master, and make crouch beneath his feet,
And so be pedestalled in triumph!"

In the Name of Jesus Christ crucified and of sweet Mary:

Reverend father in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you and the other sons clothed in the wedding garment that covers all our nakedness. That is a protection which does not let the blows of our adversary the devil pierce our flesh with mortal wound, but makes us rather strengthened than weakened by every blow of temptation or molesting of devils or fellow-creatures or our own flesh, rebellious to the spirit. I say that these blows not only do not hurt us, but they shall be precious stones and pearls placed on this garment of most burning charity.

Now suppose there should be a soul that did not have to endure many labours and temptations, from whatever direction and in whatever wise God may grant them. No virtue would be tested in it; for virtue is tested by its opposite. How is purity tested and won? Through the contrary--that is, through the vexations of uncleanliness. For were a man unclean already, there would be no need for him to be molested by unclean reflections, but because it is evident that his will is free from all depraved consenting, and purified from every spot by his holy and true desire to serve his Creator, therefore the devil, the world, and the flesh molest him. Yes, everything is driven out by its opposite. See how humility is won through pride. When a man sees himself molested by that vice of pride, at once he humbles himself, recognizing himself to be faulty--proud: while had he not been so molested he would not have known himself so well. When he has humbled and seen himself, he conceives hatred in such wise that he joys and exults in every pain and injury that he bears. Such a one is like a manful knight, who does not avoid blows. Nay, he holds him unworthy of so great grace, as it seems to him to be, to bear pain, temptations and vexations for Christ crucified. All is through the hate he has for himself, and the love he has conceived for virtue.

So you see that we are not to flee nor to grieve in the time of darkness, since from the darkness light is born. O God, sweet Love, what sweet doctrine Thou givest, that through the contrary of virtue, virtue is won! Out of impatience is won patience; for the soul that feels the vice of impatience becomes patient over the injury received, and is impatient toward the vice of impatience, and is more hurt because it is hurt than over anything else. And so out of the very contrary its perfection comes to be won. It is not aware of this; it finds itself become perfect in many storms and temptations. In no other wise does one ever arrive at the harbour of perfection.

Yea, meditate on this: that the soul can never receive nor desire virtue, unless it has cravings, vexations and temptations to endure with true and holy patience for the love of Christ crucified. We ought, then, to joy and exult in the time of conflicts, vexations and shadows, since from them proceeds such virtue and delight. Oh me, my son given me by Mary that sweet mother, I do not want you to fall into weariness or confusion through any vexations that you might feel in your mind; but I want you to keep that good and holy and true faithful will which I know that God in His mercy has given you. I know that you would rather die than offend Him mortally. Yes, I want that out of the shadows should issue knowledge of yourself, free from confusion; out of your goodwill should issue knowledge of the infinite goodness and unspeakable charity of God; and in this knowledge may our soul abide and fatten. Reflect that through love He keeps your will good, and does not let it run by its own consent or pleasure after the suggestions of the devil. And so, through love, He has permitted to you and me and His other servants, the many vexations and deceits of the devil and fellow-creatures and our own flesh, solely in order that we might rise from negligence, and reach perfect zeal, true humility and most ardent charity: humility which comes from knowledge of self, and charity which comes from knowledge of the goodness of God. There is the soul inspired and consumed by love.

Joy, father, and exult; and comfort you, without any servile fear, and fear not, for any thing that you should see happen. But comfort you: for perfection is near you. And answer the devil saying: "That power against you did not work through me, since it was not in me; it works through grace of the infinite pity and mercy of God." Yes, through Christ crucified you shall be able to do all things. Carry on all your works with living faith; and do not wonder should you see some contrary circumstance present itself which seemed to oppose your work. Comfort you, comfort you, because the Sweet Primal Truth has promised to fulfil your and my desire for you. Slay yourself through your burning desire, with the Lamb that was slain; rest you upon the Cross with Christ crucified. Rejoice in Christ crucified; rejoice in pains; steep yourself in shames for Christ crucified; graft your heart and your affection into the tree of the most holy Cross with Christ crucified, and make in His wounds your habitation. And pardon me, cause and instrument that I am of your every pain and imperfection; for were I an instrument of virtue, you and others would breathe the fragrance of virtue. And I do not say these words because I want you to suffer, for your suffering would be mine; but that you may have compassion, you and the other sons, upon my miseries. I hope and firmly hold, through the grace of the Holy Spirit, that He will put limit and end to all those things that are apart from the will of God.

Reflect that I, poor miserable woman, abide in the body, and find me through desire continually away from the body. Oh me, sweet and good Jesus! I die and cannot die, my heart breaks and cannot break, from the desire that I have of the renewal of Holy Church, for the honour of God and the salvation of every creature; and to see you and the others arrayed in purity, burned and consumed in His most ardent charity!

Tell Christ on earth not to make me wait longer; and when I shall see him, I shall sing with Simeon, that sweet old man: "Nunc dimittis servum tuum, Domine, secundum verbum tuum, in pace." I say no more; for did I follow my wish, I should begin again at once. Make me see and feel you bound and fastened into Christ sweet Jesus, in such wise that nor demon nor creature can ever separate you from so sweet a bond. Love, love, love one another. Remain in the holy and sweet grace of God. Sweet Jesus, Jesus Love.

TO CATARINA OF THE HOSPITAL AND GIOVANNA DI CAPO

From the comparative quiet of her home Catherine looks off to far horizons, surveying the religious and political world. She can encourage Fra Raimondo, yet the sword has pierced her heart. This letter is full of sickening recognition of evils that hold grave prevision of worse disaster. Even now we see clearly formed in Catherine's mind that strange sense of responsibility for the sins of her time, so illogical to the natural, so inevitable to the spiritual vision. "I believe that I am the wretched woman who is the cause of so great evils!" Thus she cries, not in rhetorical figure of speech, but in deep conviction. It is a conviction destined to grow more intense till it leads direct to her spiritual martyrdom.

Out of her pain she turns to the simple women, her daughters and companions in faith, calling on them to join her in the life of intercession and expiation. Then her thought fastens on one little lamb of the flock--one who had strayed and been rescued, and was in danger of straying again; and in care for this one soul needing shelter and strength she finds comfort. Catherine's sense of proportion is that of the spiritual man so finely presented by Browning in the person of Lazarus. Let Andrea be saved, and the corruption of the Church will seem less painful! She can say as her last word, "Sweet daughters, now is the time for toils, which must be our consolations in Christ crucified."

In the Name of Jesus Christ crucified and of sweet Mary:

Dearest daughters in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood, with desire to see you established in true patience and deep humility, so that you may follow the sweet and Spotless Lamb, for you could not follow Him in other wise. Now is the time, my daughters, to show if we have virtue, and if you are daughters or not. It behoves you to bear with patience the persecutions and detractions, slanders and criticisms of your fellow- creatures, with true humility, and not with annoyance or impatience; nor must you lift up your head in pride against any person whatever. Know well that this is the teaching which has been given us, that it behoves us to receive on the Cross the food of the honour of God and the salvation of souls, with holy and true patience. Ah me, sweetest daughters, I summon you on behalf of the Sweet Primal Truth to awaken from the sleep of negligence and selfish love of yourselves, and to offer humble and continual prayers, with many vigils, and with knowledge of yourselves, because the world is perishing through the crowding multitude of iniquities, and the irreverence shown to the sweet Bride of Christ. Well, then, let us give honour to God, and our toils to our neighbour. Ah, me, do not be willing, you or the other servants of God, that our life should end otherwise than in mourning and in sighs, for by no other means can be appeased the wrath of God, which is evidently falling upon us.

Ah, me, misfortunate! My daughters, I believe that I am the wretched woman who is the cause of so many evils, on account of the great ingratitude and other faults which I have committed toward my Creator. Ah, me! ah, me! Who is God, who is wronged by His creatures? He is Highest and eternal Goodness, who in His love created man in His image and likeness, and re- created him by grace, after his sin, in the Blood of the immaculate and enamoured Lamb, His Only-Begotten Son. And who is mercenary and ignorant man, who wrongs his Creator? We are those who are not ourselves by ourselves, save in so far as we are made by God, but by ourselves we are full of every wretchedness. It seems as if people sought nothing except in what way they could wrong God and their fellow-creatures, in contempt of the Creator. We see with our wretched eyes that Blood which has given us life persecuted in the holy Church of God. Then let our hearts break in torment and grieving desire; let life stay in our body no more, but let us rather die than behold God so reviled. I die in life, and demand death from my Creator and cannot have it. Better were it for me to die than to live, instead of beholding such disaster as has befallen and is to befall the Christian people.

Let us draw the weapons of holy prayer, for other help I see not. That time of persecution has come upon the servants of God when they must hide in the caves of knowledge of themselves and of God, craving His mercy through the merits of the Blood of His Son. I will say no more, for if I did according to my choice, my daughters, I should never rest until God removed me from this life.

To thee now I say, Andrea, that he who begins only never receives the crown of glory, but he who perseveres till death. O daughter mine, thou hast begun to put thy hand to the plough of virtue, leaving the parbreak of mortal sin; it behoves thee, then, to persevere, to receive the reward of thy labour, which thy soul endures, choosing to bridle its youth, that it may not run to be a member of the devil. Ah me, my daughter! And hast thou not reflection that thou wast once a member of the devil, sleeping in the filth of impurity, and that God by His mercy drew thee from that great misery in which thou wast, thy soul and thy body? It does not befit thee, then, to be ungrateful nor forgetful, for evil would befall thee, and the devil would come back with seven companions stronger than at first. Then thou shalt show the grace thou hast received by being grateful and mindful, when thou shalt be strong in battles with the devil, the world, and thy flesh, which vexes thee; thou must be persevering in virtue. Cling, my daughter, if thou wilt escape such vexations, to the Tree of the most holy Cross, in bodily abstinence, in vigil and in prayer, bathing thee by holy desire in the blood of Christ crucified. So thou shalt attain the life of grace, and do the will of God, and fulfil my desire, which longs to have thee a true servant of Christ crucified. I beg thee therefore not to be a child any longer, and to choose for Bridegroom Christ crucified, who has bought thee with His Blood. If thou yet wishest the life of the world, it befits thee to wait long enough so that the way can be found of giving it to thee in a way that shall be for the honour of God and for thy good. Be subject and obedient till death, and do not contradict the will of Catarina and Giovanna, who I know will never counsel thee or tell thee anything that is not for the honour of God and the salvation of thy soul and body. If thou dost not behave so, thou wilt displease me very much, and do thyself little good. I hope in the goodness of God that thou wilt so act that He will be honoured, and thou shalt have thy reward and give me great consolation.

I tell thee, Catarina and Giovanna, to work till death for the honour of God and her salvation. Sweet daughters, now is the time for toils, which must be our consolations in Christ crucified. I say no more. Remain in the holy and sweet grace of God. Sweet Jesus, Jesus Love.

TO SISTER DANIELLA OF ORVIETO CLOTHED WITH THE HABIT OF SAINT DOMINIC WHO NOT BEING ABLE TO CARRY OUT HER GREAT PENANCES HAD FALLEN INTO DEEP AFFLICTION

Catherine's beloved sister Daniella is in trouble. As happened to many others leading the dedicated life in the middle ages, she has carried her scorn of the body past all bounds of reason, has fallen ill and been obliged to care for her poor physical nature. Catherine, who is perpetually trying to raise Fra Raimondo and others in her spiritual family to more heroic heights, recognizes the different needs of this over-eager soul. She writes her friend, therefore, a long and tender letter, one of the most elaborate among her many analyses of the means that lead to perfection, urging upon her discretion and a sense of proportion in spiritual things. It is noteworthy that Catherine's exhortations to impassioned sacrifice are almost always delivered in connection with the claims of active service, to the Church or fellow-men. When writing to "contemplatives" absorbed in the ecstasies and trials of the interior life, her habitual warnings are against excess, her constant plea, as here, for a perception of relative values. She ranks, herself, alike as a great "contemplative" and as a great woman of action: both phases of experience relate to something deeper. Her soul was athirst for the Infinite, and well she knew that neither in deeds nor in ascetic ecstasy, but only in "holy desire," in the life of ceaseless aspiration "which prays for ever in the presence of God," can our mortality attain to untrammelled union with Infinite Being.

In the Name of Jesus Christ crucified and of sweet Mary:

Dearest daughter and sister in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to thee in His precious Blood, with desire to see in thee the holy virtue of discretion, which it is necessary for us to have if we wish to be saved. Why is it so necessary? Because it proceeds from the knowledge of ourselves and of God; in this house its roots are planted. It is really an offspring of charity, which, properly speaking, is discretion--an illumined knowledge which the soul has, as I said, of God and itself. The chief thing it does is this: having seen, in a reasonable light, what it ought to render and to whom, it renders this with perfect discretion at once. So it renders glory to God and praise to His Name; the soul achieves all its works by this light and to this end. It renders to God His due of honour--not like an indiscreet robber, who wants to give honour to himself, and, seeking his own honour and pleasure, does not mind insulting God and harming his neighbour. When the roots of inclination in the soul are rotted by indiscretion, all its works, relating to others or to itself, are rotten. All relating to others, I say: for it imposes burdens indiscreetly, and lays down the law to other people, seculars or spiritual, or of whatever rank they may be. If such a person admonishes or advises, he does it indiscreetly, and wants to load everyone else with the burden which he carries himself. The discreet soul, that sees its own need and that of others reasonably, does just the opposite. When it has rendered to God His due of honour, it gives its own due to itself--that is, hatred of sin and of its own fleshliness. What is the reason? The love of virtue, which it loves in itself. It renders its due to the neighbour with the same light as to itself, and therefore I said, in relation to itself and to others. So it gives goodwill to its neighbour, as it is bound to do, loving virtue in him and hating sin. It loves him as a being created by the Highest Eternal Father. And it gives him loving charity more or less perfectly, according as it has this in itself. Yes, this is the principal result which the virtue of discretion achieves in the soul: it has seen clearly what due it ought to render, and to whom.

These are three chief branches of that glorious discretion which springs from the tree of charity. From this tree spring infinite fruits, all mellow and very sweet, which nourish the soul in the life of grace, when it plucks them with the hand of free will, and eats them with holy eager desire. Whatever condition a person may be in, he tastes these fruits, if he has the light of discretion, in diverse ways, according to his state. He who is placed in the world, and has this light, gathers the fruit of obedience to the commands of God, and distaste for the world, of which he divests himself in mind, although he may be clothed with it in fact. If he has children, he plucks the fruit of the fear of God, and nourishes them with this holy fear. If he is a nobleman, he plucks the fruit of justice, discreetly wishing to render to everyone his due--so he punishes the unjust man rigorously, and rewards the just, tasting the fruit of reason, and for no flatteries or servile fear deserts this way. If he is a subject, he gathers the fruit of obedience and reverence toward his lord, avoiding any cause or means by which he might offend him. Had he not seen these things by the light, he would not have avoided them. If men are monks or prelates, they get from the tree the sweet and pleasing fruit of observing their Rule, enduring one another's faults, embracing shames and annoyances, placing on their shoulders the yoke of obedience. The prelate takes desire for the honour of God and the salvation of souls, seeking to win them by doctrine and exemplary life. In what different ways and by what different people these fruits are gathered! It would take too long to tell them the tongue could not express it.

But let us see, dearest daughter (now we will speak in particular, and so we shall be speaking in general too), what rule that virtue of discretion imposes on the soul. That rule seems to me to apply both to the soul and body of people who wish to live spiritually, in deed and thought. To be sure, it regulates every person in his rank and place: but let us now talk to ourselves. The first rule it gives to the soul is that we have mentioned--to render honour to God, goodwill to one's neighbour, and to oneself, hatred of sin and of one's own fleshliness. It regulates this charity toward the neighbour; for it is not willing to sacrifice the soul to him, since, in order to do him good or pleasure, it is not willing to offend God; but it flees from guilt discreetly, yet holds its body ready for every pain and torment, even to death, to rescue a soul, and as many souls as it can, from the hands of the devil. Also, it is ready to give up all its temporal possessions to help and rescue the body of its neighbour. Charity does this, when enlightened with discretion; for discretion should regulate one's charity to one's neighbour. The indiscreet man does just the contrary, who does not mind offending God, or sacrificing his soul, to serve or please his neighbour--sometimes by keeping him company in wicked places, sometimes by bearing false witness, or in many other ways, as happens every day. This is the rule of indiscretion, which proceeds from pride and perverse self-love and the blindness of not having known oneself or God.

And when measure and rule have been found in regard to charity to the neighbour, discretion regulates also the matter which keeps the soul in that charity, and makes it grow--that is, in faithful, humble, and continual prayer; robing the soul in the cloak of desire for virtue, that it may not be injured by lukewarmness, negligence, or self-love, spiritual or temporal: therefore it inspires the soul with this desire for virtue, that its desire may not be placed on anything by which it might be deceived.

Also, it rules and orders the creature physically, in this way: the soul which is prepared to wish for God makes its beginning as we have said; but because it has the vessel of its body, enlightened discretion must impose a rule on this, as it has done upon the soul, since the body ought to be a means for the increase of virtue. The rule withdraws it from the indulgences and luxuries of the world, and the conversation of worldlings; gives it conversation with the servants of God; takes it from dissolute places, and keeps it in places that stimulate devotion. It imposes restraint on all the members of the body, that they be modest and temperate: let the eye not look where it should not, but hold before itself earth, and heaven; let the tongue flee idle and vain speech, and be disciplined to proclaim the word of God for the salvation of the neighbour, and to confess its sins: let the ear flee agreeable, flattering, dissolute words, and any words of detraction that might be said to it; and let it hearken for the word of God, and the need of the neighbour, willingly listening to his necessity. So let the hand be swift in touching and working, and the feet in going: to all, discretion gives a rule. And that the perverse law of the flesh that fights against the spirit may not throw these tools into disorder, it imposes a rule upon the body, mortifying it with vigil, fast, and the other exercises which are all meant to bridle our body.

But note, that all this is done, not indiscreetly, but with enlightened discretion. How is this shown? In this: that the soul does not place its chief desire in any act of penance. That it may not fall into such a fault as to take penance for its chief desire, enlightened discretion takes pains to robe the soul in the desire for virtue. Penance to be sure must be used as a tool, in due times and places, as need may be. If the flesh, being too strong, kicks against the spirit, penance takes the rod of discipline, and fast, and the cilice of many buds, and mighty vigils; and places burdens enough on the flesh, that it may be more subdued. But if the body is weak, fallen into illness, the rule of discretion does not approve of such a method. Nay, not only should fasting be abandoned, but flesh be eaten; if once a day is not enough, then four times. If one cannot stand up, let him stay on his bed; if he cannot kneel, let him sit or lie down, as he needs. This discretion demands. Therefore it insists that penance be treated as a means and not as a chief desire.

Dost thou know why it must not be chief? That the soul may not serve God with a thing that can be taken from it and that is finite: but with holy desire, which is infinite, through its union with the infinite desire of God; and with the virtues which neither devil nor fellow-creature nor weakness can take from us, unless we choose. Herein must we make our foundation, and not in penance. Nay, in weakness the virtue of patience may be tested; in vexing conflicts with devils, fortitude and long perseverance; and in adversities suffered from our fellow-beings, humility, patience, and charity. So as to all other virtues--God lets them be tested by many contraries, but never taken from us, unless we choose. Herein must we make our foundation, and not in penance. The soul cannot have two foundations: either the one or the other must be overthrown. Let the thing which is not the chief, be used as a means. If I find my chief principle in bodily penance, I build the city of my soul upon the sand, so that each little breeze throws it to the earth, and no building can be erected on it. But if I build upon the virtues, founded upon the Living Stone, Christ sweet Jesus, there is no building so great that it will not stand firmly, nor wind so contrary that it can ever blow it down.

From these and many other difficulties that arise, it has not been meant that penance should be used otherwise than as a means. I have already seen many penitents who have been neither patient nor obedient, because they have studied to kill their bodies, but not their wills. The rule of indiscretion has wrought this. Dost thou know the result? All their consolations and desires centre in carrying out their penance to suit themselves, and not to suit anyone else. Therein they nourish their will. While they can fulfil their penance, they have consolation and gladness, and seem to themselves full of God, as if they had accomplished everything; and they do not perceive that they fall into a mere personal estimate, and into a judicial attitude. For if all people do not walk in the same way, they seem to them in a state of damnation, an imperfect state. They indiscreetly want to measure all bodies by one same measure, by that with which they measure themselves. And if one wants to withdraw them from this, either to break their will or from some necessity of theirs, they hold their will harder than a diamond; living in such wise, that at the time of test by a temptation or injury, they find themselves, from indulgence in this wrong will, weaker than straw.

Indiscretion taught them that penance bridled wrath, impatience, and the other sinful impulses that come into the heart; it is not so. This glorious light teaches thee that thou shalt kill sin in thy soul, and draw out its roots, with hatred and displeasure against thyself, loading thy fault with rebuke, with the consideration of who God is whom thou wrongest, and who thou art who wrongest Him, with the memory of death and the longing for virtue. Penance cuts off, yet thou wilt always find the root in thee, ready to sprout again; but virtue pulls up. Earth in which sins have been planted is always ready to receive them again if self-will puts them there with free choice; not otherwise, when once the root is pulled up.

It may happen that a sick body is obliged perforce to give up its habits of life; then it falls at once into weariness and confusion of mind, deprived of all gladness: it thinks itself condemned and confounded, and finds no sweetness in prayer, such as it seemed to have in the time of its penance. And whither is this sweetness gone? Lost, with the personal will on which it was built! This cannot be gratified, and so the soul suffers. And why art thou fallen into such confusion and almost despair? And where is the hope which thou hadst in the Kingdom of God? All lost, by means of that very penance through which the soul hoped to have eternal life! Capable of this no more, it thinks itself deprived of the other.

These are the fruits of indiscretion. Had the soul the light of discretion, it would see that nothing but being without virtues deprived it of God; and it has eternal life through virtue, by the Blood of Christ. Then let us rise above all imperfection, and set our heart, as I said, on true virtues, which are of such joy and gladsomeness as tongue could not tell. There is none who can give pain to the soul founded on virtue, or take from it the hope of heaven; for it has put its self-will to death in spiritual things as in temporal, and its affections are not set on penance, or private consolations or revelations, but on endurance through Christ crucified and the love of virtue. So it is patient, faithful, hopes in God and not in itself or its works: is humble and obedient, believing others rather than itself, because it does not presume. It stretches wide the arms of mercy, and thereby drives forth confusion of mind. In shadows and conflicts it uplifts the light of faith, labouring manfully, with true and profound humility; and in gladness it enters into itself, that the heart may not fall into vain glee. It is strong and persevering, because it has put to death its own will, which made it weak and inconstant. All times are the right time for it; all places the right place. If it is in a season of penance, this is a time of gladness and consolation to it, using penance as a means; and if, by necessity or obedience, penance has to be abandoned, it rejoices; because its chief foundation, in the love of virtue, cannot be and is not taken from it; and because it sees the contradiction of its own will, which it has been enlightened to perceive must always be resisted with great diligence and zeal.

It finds prayer in every place, for it bears ever with it the place wherein God lives by grace, and where we ought to pray--that is, the house of our soul wherein holy desire prays constantly. This desire is uplifted by the light of the mind to be reflected in itself and in the immeasurable flame of divine love, which it finds in the Blood shed for us, which by largess of love it finds in the vase of the soul. This it cares and should care to know, that it may drink deep of the Blood, and therein consume its self-will--and not simply to accomplish the count of many paternosters. So we shall make our prayer continuous and faithful; because in the fire of His love we know that He is powerful to give us what we ask. He is Highest Wisdom, who knows how to give and discern what we need; He is a most piteous and gracious Father, who wishes to give us more than we desire, and more than we know how to ask for our need. The soul is humble, for it has recognized its own defects and that in itself it is not. This is the kind of prayer through which we attain virtue, and preserve in our souls the longing for it.

What is the beginning of so great good? Discretion, the daughter of charity, as I said. And it presents straightway to its neighbour the good which it has itself. So it seeks to present to its fellow-creature the foundation it has found, and the love and the teaching it has received, and shows these by example of life and doctrine, advising when it sees need or when advice were asked of it. It comforts the soul of its neighbour, and does not confound him by leading him into despair when he has fallen into some fault; but tenderly it makes itself ill with that soul, giving him what healing it can, and enlarging in him hope in the Blood of Christ crucified.

The virtue of discretion gives this and infinitely many other fruits to the neighbour. Then, since it is so useful and necessary, dearest and most beloved daughter and sister mine in Christ sweet Jesus, I summon thee and me to do what in past time I confess not to have done with that perfection which I should. It has not happened to thee as to me, to have been and to be very faulty, or over-lax and easy-going in my life, instead of strict, through my fault; but thou, as one who has wished to subdue her youthful body that it be not rebel to the soul, hast chosen a life so extremely strict that apparently it is out of all bounds of discretion; in so much that it seems to me that indiscretion is trying to make thee feel some of its results, and is quickening thy self-will in this. And now that thou art leaving what thou art accustomed to do, the devil apparently is trying to make it seem to thee that thou art damned. I am very much distressed at this, and I believe that it is a great offence against God. Therefore I will and I beg thee that our beginning and foundation be in the love of virtue, as I said. Kill thy self-will, and do what thou art made to do; pay attention rather to how things look to others than to thyself. Thou dost feel thy body weak and ill; take every day the food that is needed to restore nature. And if thy illness and weakness are relieved, undertake a regular life in moderation, and not intemperately. Do not consent to let the little good of penance hinder the greater; nor array thyself therein as thy chief affection--for thou wouldst find thyself deceived: but wish that we may haste in sincerity upon the beaten road of virtue, and that we may guide others on this same road, breaking and shattering our own wills. If we have the virtue of discretion in us, we shall do it; otherwise, not.

Therefore I said that I desired to see in thee the holy virtue of discretion. I say no more. Remain in the holy and sweet grace of God. Forgive me should I have talked too presumptuously; the love of thy salvation, through the honour of God, is my reason. Sweet Jesus, Jesus Love.

TO BROTHER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

AND TO MASTER JOHN III. OF THE ORDER OF THE HERMIT BROTHERS OF ST. AUGUSTINE

AND TO ALL THEIR COMPANIONS WHEN THEY WERE AT AVIGNON

Catherine's interest in public affairs is rising and widening. This letter marks an inner crisis. Her thoughts and deeds have, as we have seen, been already busied for some time with the dissension between the Pope and his rebellious Tuscan people: now the hour has come when she is to feel herself solemnly dedicated, by a divine command, to the great task of reconciliation. We overhear her, as it were, thinking out in her Master's presence and with His aid the deepest questions which the situation suggests: and as we listen to that colloquy, so natural, so sweetly familiar, so deeply reverent, we feel that no problems, however sorrowful and perplexing, could be hopeless there. From communion with her Lord, she went forth strong and reassured into the stormy action of her time. Christ Himself, so she tells us, placed the Cross upon her shoulder and the olive in her hand, changed her mourning into a high and rapturous hope, and bade her go, strong in the faith, to bear His message of joy "to one and the other people." Thus she should be shown in art--Cross-bearer like her Lord, and holding to the world the sign of reconciliation. Thus did she start upon the Via Dolorosa of the peace-maker; from now on we shall follow her in her letters, as she treads that way of sorrows which was also the way of life.

The experience here described fell on the first of April, 1376. Early in May, the Florentines, knowing of her holy fame, sent for her to come to their city and give them counsel. For to defy the Vicar of Christ was a fearsome thing, and many hearts were uneasy in the rebellious town.

In the Name of Jesus Christ crucified and of sweet Mary:

Dearest my sons in Christ Jesus. I your poor mother have longed passionately to see your hearts and affections nailed to the Cross, held together by the bond which grafted God into man and man into God. So my soul longs to see your affections grafted into the Incarnate Word Christ Jesus, in such wise that nor demons nor creatures can divide you. For if you are held and enkindled by sweet Jesus, I do not fear that all the devils of hell with all their wiles can separate you from so sweet love and union. So I wish, because there is mighty need, that you should never cease from throwing fuel on the fire of holy desire--the fuel of the knowledge of yourselves. For that is the fuel which feeds the fire of divine charity: charity which is won by knowledge of the inestimable love of God, and then unites the soul with its neighbour. And the more material one gives to the flame--that is, the more fuel of self-knowledge--the more the warmth of the love of Christ and one's neighbour increases. Abide, then, hidden in the knowledge of yourselves, and do not live superficially, lest Devil Malatasca catch you with many illusions and reflections against one another: this he would do to take from you your union in divine charity. So I will and command you that the one be subject to the other, and each bear the faults of the other; learning from the Sweet Primal Truth, who chose to be the least of men, and humbly bore all our faults and iniquities. So I will that you do, dearest sons; love, love, love one another. And joy and exult, for the summer-tide draws near.

For the first of April, especially in the night, God opened His secrets, showing His marvellous things in such a wise that my soul did not seem to be in the body, and received such joy and plenitude as the tongue does not suffice to tell. He explained and made clear part by part the mystery of the persecution which Holy Church is now enduring, and of her renewal and exaltation, which shall be in time to come: saying that the present crisis is permitted to restore her to her true condition. The Sweet Primal Truth quoted two words which are in the Holy Gospel--"It must needs be that offences come into the world": and then added: "But woe to him by whom the offence cometh." As if He said: "I permit this time of persecution, to uproot the thorns, with which My bride is wholly choked; but I do not permit the evil thoughts of men. Dost thou know what I do? I am doing as I did when I was in the world, when I made the scourge of cords, and drove out those who sold and bought in the Temple, not choosing that the House of God should be made a den of thieves. So I tell thee that I am doing now. For I have made a scourge out of human beings, and with that scourge I drive out the impure traffickers, greedy, avaricious, and swollen with pride, who buy and sell the gifts of the Holy Spirit." Yes, He was driving them forth with the scourge of the persecutions of their fellow-beings-- that is, by force of tribulation and persecution He put an end to their disorderly and immodest living.

And, the fire growing in me, I gazed and saw the Christian people and the infidel enter into the side of Christ crucified; and I passed through the midst of them, by my loving and longing desire, and entered with them into Christ Sweet Jesus, accompanied by my father St. Dominic, and John the Single, with all my sons together. Then He placed the Cross on my shoulder and the olive in my hand, almost as if I had asked for them, and said that thus I should bear them, to the one and to the other people. And He said to me: "Tell them, I bring you tidings of great joy." Then my soul became more full; it was lost to itself among the true believers who feed upon the Divine Substance, by the uniting force and longing of love. And so great was the delight of my soul, that it no longer realized its past affliction from seeing God wronged; nay! I said: "O blessed and fortunate wrong!" Then sweet Jesus smiled, and said: "Is sin fortunate, which is nothing at all? Dost thou know what St. Gregory meant when he said, 'Blessed and fortunate fault'? What element is it that thou holdest as fortunate and blessed, and that Gregory calls so?" I replied as He made me reply, and said: "I see well, sweet my Lord, and well I know, that sin is not worthy of good fortune, and is not fortunate nor blessed in itself; but the fruit may be, which comes from sin. It seems to me that Gregory meant this: that through the sin of Adam, God gave us the Word, His only- begotten Son, and the Word gave His Blood, so that, giving His life, He restored life with a great fire of love. So, then, sin is fortunate, not through the sin itself, but from the fruit and the gift we receive by that sin." Now, so it is. Thus from the wrong done by the wicked Christians who persecute the Bride of Christ, spring her exaltation, her light, and the fragrance of her virtues. This was so sweet that there seemed no comparison between the wrong, and the unsearchable goodness and benignity of God, which He showed toward His Bride. Then I rejoiced and exulted, and was so arrayed in assurance of the time to come that I seemed to possess and taste it. And I said then with Simeon: "Nunc dimittis servum tuum, Domine, secundum verbum tuum, in pace." So many mysteries were wrought in me as tongue cannot suffice to tell nor heart to think nor eye to see.

Now, what tongue could suffice to tell the wonderful things of God? Not mine, poor wretch that I am. Therefore I choose to keep silence, and to give me wholly to seeking the honour of God and the salvation of souls and the renewal and exaltation of Holy Church, and through grace and power of the Holy Spirit to persevere even unto death. With this desire I called our Christ on earth, and I will call him, with great love and compassion, and you, father, and all my dear sons; I made and was granted your petition. Rejoice, then, rejoice and exult. O sweet God our Love, fulfil quickly the desires of thy servants! I will say no more--and I have said nothing. I die, delayed in my desires. Have compassion on me. Pray the divine Goodness and Christ on earth that there be no more loitering. Remain in the holy and sweet grace of God. Drown you in the Blood of Christ crucified; and on no account faint, but rather take comfort. Rejoice, rejoice, in your sweet labours. Love, love, love one another. Sweet Jesus, Jesus Love.

TO SISTER BARTOLOMEA DELLA SETA NUN IN THE CONVENT OF SANTO STEFANO AT PISA

The conflicts of the cloister and of the court are not dissimilar; and the first, to Catherine, are as real and significant as the second. She writes in a familiar strain to Sister Bartolomea. The truths on which she is insisting have been reiterated in every age by guides to the spiritual life. But whenever, as here, they come from the depths of personal experience, they possess peculiar freshness and force; and, indeed, this Colloquy of the Saint of Siena with her Lord has become a _locus classicus_ in the literature of the interior life.

One likes to note, in passing, how frequently Catherine urges frail, cloistered women, sheltered from all the din and storm of outer life, to "manfulness." "Virile," "virilmente"--they are among her especial words. And, indeed, they well befit her own spirit, singularly vigorous and fearless for a woman whose feminine sensitiveness is evident in every letter she writes.

In the Name of Jesus Christ crucified and of sweet Mary:

Dearest daughter in Christ Jesus. I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you a true bride, consecrated to the eternal Bridegroom. It belongs to a bride to make her will one with that of her bridegroom; she cannot will more than he wills, and seems unable to think of anything but him. Now do you so think, daughter mine, for you, who are a bride of Christ crucified, ought not to think or will anything apart from Him--that is, not to consent to any other thoughts. That thoughts should not come, this I do not tell thee--because neither thou nor any created being couldst prevent them. For the devil never sleeps; and God permits this to make His bride reach perfect zeal and grow in virtue. This is the reason why God sometimes permits the mind to remain sterile and gloomy, and beset by many perverse cogitations, so that it seems unable to think of God, and can hardly remember His Name.