And did you say to me, "In what way should I love?" I answer you that children and everything else should be loved for love of Him who created them, and not for love of one"s self or the children; and that G.o.d should never be wronged for their sake or any other. That is, do not love through regard to any utility, nor as your own thing, but as a thing lent to you: since whatever is given us in this life is given for use, as a loan, and is left to us so long only as pleases the Divine Goodness which gave it us. You should use everything, then, as a steward of Christ crucified, spending your temporal substance so far as is possible to you for the poor, who stand in the place of G.o.d; and so you ought to spend your children, nourishing and educating them ever in the fear of G.o.d, and wishing that they should die rather than wrong their Creator. Oh, make a sacrifice of yourself and them to G.o.d! And if you see that G.o.d is calling them, offer no resistance to His sweet will: but if they welcome it with one hand, do you reach out both like a true loving mother, who loves their salvation; do not desire to shape their lives to suit yourself--for this would be a sign that you loved them apart from G.o.d--but with any state to which G.o.d calls them, with that be you content. For a mother who loves her children according to the wickedness of the world, says many a time: "It pleases me well that my children should please G.o.d; they can serve Him in the world as well as anywhere else." But it happens often to these simple mothers, who want to plunge their children in the world, that later they possess those children neither in the world nor in G.o.d. And it is a just thing that they should be deprived of them, spirit and body, since such ignorance and pride reigns in them that they want to lay down law and rule to the Holy Spirit, who is calling them. Such people do not love their children in G.o.d, but with sensuous self-love apart from G.o.d, for they love their bodies more than their souls. Never, dearest sister and daughter in Christ sweet Jesus, could he clothe himself in Christ crucified who had not first divested him of this. I hope by the goodness of G.o.d that all this will not apply to you, but that you will give yourself and them to the honour and glory of the Name of G.o.d, like a true good mother, and so shall you be clothed in the Wedding Garment. But in order that you may clothe you the better, I want that you should lift your desire and heart above the world and all its doings, and that you should open the eye of the mind to know what love G.o.d bears to you, who has given you, for love, the Word, His Only-Begotten Son; and the Son in burning love has given you life, and has sacrificed His Body that He might cleanse us with His Blood.
Ignorant are we and wretched who nor know nor love so great a benefit! But all this is because our eyes are closed; for were they open, and had they fastened themselves on Christ crucified, they would not be ignorant nor ungrateful in presence of so great grace. Therefore I say to you, keep your eyes ever open, and fasten them fixedly on the Lamb that was slain, in order that you may never fall into ignorance.
Up, sweetest daughter, let us delay no more! Let us recover the time we have lost, with true and perfect love; so that, clothing ourselves in this life with the garment I spoke of, we may joy and exult at the Marriage Feast in the enduring life--you and your husband and your children together. And comfort you sweetly, and be patient, and do not grow disturbed because I have kept Stefano so long: for I have taken good care of him, for by love and tenderness I have become one thing with him, therefore I have treated your things as if they were my own. I think you have not taken this in bad part. I wish to do whatever I can for him and for you, even to death. You, mother, bore him once; and I wish to bear him and you and all your family, in tears and sweats, by continual prayers and desire for your salvation.
I say no more. Commend me to Currado, and bless all the rest of the family, and especially my little new plant, that has just been planted anew in the Garden of Holy Church. Be it commended to you, and do you bring it up for me virtuously, so that it may shed fragrance among the other flowers. G.o.d fill you with His most sweet favour. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.
TO MESSER RISTORO CANIGIANI
Apart from her relations with Religious seeking to follow the Counsels, Catherine directed the life of a number of devout laymen. Among these was Ristoro Canigiani, an honourable citizen of Florence, whose younger brother, Barduccio, became one of her secretaries, and was with her at her death. In the first letter to Ristoro here given, we see that he had already become Catherine"s disciple. He had evinced his sincerity by forgiving his enemies--a feat more practical and difficult for most men in those days than now--by withdrawing in a measure from society-- (ecclesiastical, one notes, as well as secular)--and by embracing the simple life, selling his superfluous possessions. In the second letter given, he has evidently advanced in experience. Like many religious souls since his day, he suffers from scruples lest he be unworthy to receive the Holy Communion. Catherine handles his difficulties tenderly and wisely, in words which all anxious souls would do well to take to heart. She has no reproofs for this excellent man, only applause and encouragement. It is noteworthy that neither in these letters nor in any others does she seek to induct Ristoro into that region of ecstatic mystery where she herself lived, and whither she was wont to expect--often in vain--certain of her friends to follow her. The standard which she sets for this devout layman could not be better summed up than in the familiar words: "A sober, G.o.dly, and righteous life."
In other letters to Ristoro she seeks to inspire him with a fervour of charity by very beautiful meditations, in which she presents the love of friends and family as sanctified and glorified by its relation to the all- enfolding Love from which all pure human affection must proceed. In her att.i.tude toward the natural world and its claims, Catherine again recalls St. Bernard, who, in naming the degrees of love, starts from an hypothesis which sets forth natural things, not as evil and destroying, but good, and waiting their transfiguration. Like poor Francesca, but with a conception more pure, Catherine rings the changes on the words "amore," "amare."
"Perocche, condizione e del" amore d" amare quando si sente amare, d"
amare tutte le cose che ama colui ch" egli ama. E per, a mano che l"
anima ha conosciuto l" amore del suo Creatore verso di lui, l" ama: e amandolo, ama tutte quelle cose che Dio ama." "For it is of the nature of love, to love when it feels itself loved, and to love all things loved of its beloved. So when the soul has by degrees known the love of its Creator toward it, it loves Him, and, loving Him, loves all things whatsoever that G.o.d loves." ... As we read, we recognize once more how far is this great Mystic from the cold asceticism that has sometimes been attributed to her.
In the Name of Jesus Christ crucified and of sweet Mary:
Dearest brother 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 constant and persevering in virtue; for it is not he who begins who is crowned, but only he who perseveres. For Perseverance is the Queen who is crowned; she stands between Fort.i.tude and true Patience, but she alone receives a crown of glory. So I want you, dearest brother, to be constant and persevering in virtue, that you may receive the reward of your every labour. I hope in the great goodness of G.o.d that He will fortify you in such wise that neither demon nor fellow-creature can make you look back to your vomit.
You seem, according to what you write me, to have made a good beginning, in which I rejoice greatly for your salvation, seeing your holy desire.
First, you say that you have forgiven every man who had wronged you or wished to wrong you. This is a thing which is very necessary, if you wish to have G.o.d in your soul through grace, and to be at rest even according to the world. For he who abides in hate is deprived of G.o.d and is in a state of condemnation, and has in this life the foretaste of h.e.l.l; for he is always gnawing at himself, and hungers for vengeance, and abides in fear. Believing to slay his enemy, he has first killed himself, for he has slain his soul with the knife of hate. Such men as these, who think to slay their enemy, slay themselves. He who truly forgives through the love of Christ crucified, has peace and quiet, and suffers no perturbation; for the wrath that perturbs is slain in his soul, and G.o.d the Rewarder of every good gives him His grace and at the last eternal life. What joy the soul, then, receives, and gladness and rest in its conscience, the tongue could never tell. And even according to the world, very great honour is given to the man who through love of virtue and magnanimity does not greedily desire to wreak vengeance on his enemy. So I summon you and comfort you, to persevere in this holy resolution.
To demand and obtain your own in a reasonable way, this you can do with good conscience; whoever wants to can do it: for a man is not bound to abandon his possessions more than he chooses; but he who would choose to abandon them would reach a much greater perfection. It is well and excellent not to go to the Bishop"s house nor to the palace, but to stay peaceably at home. For if other people get excited, we are weak, and often we find our own soul excited, and doing unjust and irrational things, one to show that he knows more than another, and one from appet.i.te for money.
Yes, it is better to keep away from the place.
But I add one thing: that when such poor men and women as are clearly in the right, and have no one to help them, show us the reason why they have no money, it would be greatly to the honour of G.o.d for you to undertake their cause, from the impulse of charity, like St. Ives, who in his time was the lawyer of the poor. Consider that the deed of pity, and ministering to the poor with those faculties which G.o.d has given you, is very pleasing to G.o.d, and salvation to your soul. Therefore St. Gregory says that it is impossible that a pitiful man should perish with an evil, that is, an eternal death. This, then, pleases me much, and I beg you to do it.
In all your works put G.o.d before your eyes, saying to yourself when intemperate appet.i.te would lift its head against the resolution you have made: "Consider, my soul, that the eye of G.o.d is upon thee, and sees the secret of thy heart. Thou art mortal, for thou must die, and knowest not when; and it shall befit thee to render account before the highest Judge of what thou shalt do--a Judge who punishes every fault and rewards every good deed." In this wise, if you put on the bit it will not slip off, separating from the will of G.o.d.
You ought to give satisfaction to your soul as soon as you can, and unburden your conscience of what you feel it burdened with. Give it satisfaction, either for the trouble it has felt in giving up temporal possessions, or for the other annoyances that others have given it. And have pardon asked fully from everyone, in order that you may always remain in the joy of charity with your neighbour. As for selling the goods which you have over and above, and the showy garments (which are very harmful, dearest brother, and a means of penetrating the heart with vanity, and nourishing it with pride, since they make a man seem to be more and bigger than others, boasting of what one ought not to boast of; so it is great shame to us, false Christians, to see our Head tormented, and to abide ourselves in such luxuries: so St. Bernard says, that it is not fitting for limbs to be delicate beneath a thorn-crowned Head),--I say that you do very well to find a remedy for this. But clothe you as you need, modestly, at no immoderate price, and you will greatly please G.o.d. And, so far as you can, make your wife and your sons do the same; so that you may be to them example and teacher, as the father should be, who should educate his sons with the words and deeds of virtue.
I add one thing; that you abide in the state of marriage, with fear of G.o.d, and treat it with reverence as a sacrament, and not with intemperate desire. Hold in due reverence the days ordered by Holy Church, like a reasonable man, and not a brute beast. Then from yourself and her, like good trees, you will bring forth good fruits.
You will do very well to refuse offices; for a man seldom fails to give offence in them. It ought to weary you simply to hear them mentioned. Let the dead, then, bury themselves, and do you exert yourself, in liberty of heart, to please G.o.d, loving Him above everything in the desire of virtue, and your neighbour as yourself, fleeing the world and its delights.
Renounce your sins and your own fleshly instincts, ever bringing back to memory the favours of G.o.d, and especially the favour of the Blood, shed for us with such fire of love.
Again, it is needful for you, if you wish your soul to preserve grace and grow in virtue, to make your holy confession often for your joy, that you may wash your soul"s face in the Blood of Christ. At least once a month, since indeed we soil it every day. If more, more; but less it seems to me ought not to be done. And rejoice in hearing the Word of G.o.d. And when the season shall come that we are reconciled with our Father, do you communicate on the solemn Feasts, or at least once a year: rejoicing in the Office, and hearing Ma.s.s every day; and if you cannot every day, at least you must make an effort, just as far as you can, on the days which are ordered by Holy Church, to which we are bound.
Prayer must not be far from you. Nay, on the due and ordered hours, so far as you can, seek to withdraw a little, to know yourself, and the wrongs done to G.o.d, and the largess of His goodness, which has worked and is working so sweetly in you; opening the eye of your mind in the light of most holy faith, to behold how beyond measure G.o.d loves us; love which He shows us through the means of His only-begotten Son. And I beg that, if you are not saying it already, you should say every day the office of the Virgin, that she may be your refreshment and your advocate before G.o.d. As to ordering your life, I beg you to do it. Fast on Sat.u.r.day, in reverence for Mary. And never give up the days commanded by Holy Church, unless of necessity. Avoid being at intemperate banquets, but live moderately, like a man who does not want to make a G.o.d of his belly. But take food for need, and not for the wretched pleasure it gives. For it is impossible that any man who does not govern himself in eating should keep himself innocent.
But I am sure that the infinite goodness of G.o.d, as regards this and all the rest, will make you yourself adopt that rule which will be needful for your salvation. And I will pray, and will make others pray, that He grant you perfect perseverance until death, and illumine you concerning that which you have to do for your salvation. I say no more to you. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.
In the Name of Jesus Christ crucified and of sweet Mary:
Dearest son 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 free from every particle of self-love, so that you may not lose the light and knowledge which come from seeing the unspeakable love which G.o.d has for you. And because it is light which makes us know this, and false love is what takes light from us, therefore I have very great desire to see it quenched in you. Oh, how dangerous this self-love is to our salvation! It deprives the soul of grace, for it takes from it the love of G.o.d and of its neighbour, which makes us live in grace. It deprives us of light, as we said, because it darkens the eye of the mind, and when the light is taken away we walk in darkness, and do not know what we need.
What do we need to know? The great goodness of G.o.d, and His unspeakable love toward us; the perverse law which always fights against the Spirit, and our own wretchedness. In this knowledge the soul begins to render His due to G.o.d; that is, glory and praise to His Name, loving Him above everything, and the neighbour as one"s self, with eager desire for virtue; and the soul bestows hate and displeasure on itself, hating in itself vice, and its own sensuousness, which is the cause of every vice. The soul wins all virtue and grace in the knowledge of itself, abiding therein with light, as was said. Where shall the soul find the wealth of contrition for its sins, and the abundance of G.o.d"s mercy? In this House of Self- Knowledge.
Now let us see whether we find it in ourselves or not. Let us talk somewhat about it. For, as you wrote me, you have a desire to feel contrition for your sins, and not being able to feel it, you give up for this reason Holy Communion. Now we shall see whether you ought to give it up for this.
You know that G.o.d is supremely good, and loved us before we were: and is Eternal Wisdom, and His Power in virtue is immeasurable: so for this reason we are sure that He has power, knowledge, and will to give us what we need. Well we see, in proof, that He gives us more than we know how to ask, and that which was not asked by us. Did we ever ask Him that He should create us reasonable creatures, in His own image and likeness, rather than brute beasts? No. Or that He should create us by Grace by the Blood of the Word, His only-begotten Son, or that He should give us Himself for food, perfect G.o.d and perfect Man, flesh and blood, body and soul, united to Deity? Beyond these most high gifts, which are so great, and show such fire of love toward us, that there is no heart so hard that its hardness and coldness would not melt by considering them at all: infinite are the gifts and graces which we receive from Him without asking.
Then, since He gives so much without our asking--how much the more will He fulfil our desires when we shall desire a just thing of Him? Nay, who makes us desire and ask it? Only He. Then, if He makes us ask it, it is a sign that He means to fulfil it, and give us what we seek.
But you will say to me: "I confess that He is what thou sayest. But how comes it that many a time I ask, both contrition and other things, and they seem not to be given me?" I answer you: It may be it is through a defect in him who asks, asking imprudently, with words alone and not with his whole heart--and of such as these Our Saviour said that they call Him Lord, Lord, but shall not be known of Him--not that He does not know them, but for their fault they shall not be known of His mercy. Or, the man who prays asks for something which, if he had it, would be injurious to his salvation. So that, when he does not have what he asks, he really has it, because he asks for it thinking that it would be for his good; but if he had it, it would be to his harm, and it is for his good not to have it; so G.o.d has satisfied the intention with which he asked it. So that on G.o.d"s side we always have our prayer; but this is the case, that G.o.d knows the secret and the open, and is aware of our imperfection; so He sees that if He gave us the grace at once as we ask it, we should do like an unclean creature, who, rising from the sweetest honey, does not mind afterwards lighting on a fetid object. G.o.d sees that we do so many a time. For, receiving His graces and benefits, sharing the sweetness of His charity, we do not mind afterward alighting on miserable things, turning back to the filth of the world. Therefore, G.o.d sometimes does not give us what we ask as soon as we should like, to make us increase in the hunger of our desire, because He rejoices and pleases Himself in seeing the hunger of His creatures toward Him.
Sometimes He will do us the grace by giving it to us in effect though not in feeling. He uses this means with foresight, because He knows that if a man felt himself to possess it, either he would slacken the pull of desire, or would fall into presumption; therefore He withdraws the feeling, but not the grace. There are others who both receive and feel, according as it pleases the sweet goodness of our Physician to give to us sick folk; and He gives to everyone in the way that our sickness needs.
You see, then, that in any case the yearning of the creature, with which it asks of G.o.d, is always fulfilled. Now we see what we ought to seek, and how prudently.
It seems to me that the Sweet Primal Truth teaches us what we ought to seek when in the holy Gospel, reproving man for the intemperate zeal which he bestows on gaining and holding the honours and riches of the world, He said: "Take no thought for the morrow. Its own care suffices for the day."
Here He shows us that we should consider prudently the shortness of time.
Then He adds: "Seek first the Kingdom of Heaven; for your heavenly Father knows well that you have need of these lesser things." What is this kingdom, and how is it sought? It is the kingdom of eternal life, and the kingdom of our own soul, for this kingdom of the soul, unless it is possessed through reason, never becomes part of the kingdom of G.o.d. With what is it sought? Not only with words--we have already said that such as these are not recognized by G.o.d--but with the yearning of true and real virtues. Virtue is what seeks and possesses this kingdom of heaven; virtue, which makes a man prudent, so that he works for the honour of G.o.d and the salvation of himself and his neighbour, with prudence and maturity. Prudently he endures his neighbour"s faults; prudently he rules the impulse of charity, loving G.o.d above everything, and his neighbour as himself. This is the rule: that he hold him ready to give bodily life for the salvation of souls, and temporal goods to help the body of his neighbour. Such a rule is set by prudent charity. Were he imprudent, it would be just the opposite as with many who use a foolish and crazy sort of charity, who many a time, to help their neighbour--I speak not of his soul, but of his body--are ready to betray their own souls, by publishing abroad lies, giving false witness. Such men as these lose charity, because it is not built upon prudence.
We have seen that we must seek the kingdom of Heaven prudently: now I answer you about the att.i.tude we should hold toward the Holy Communion, and how it befits us to take it. We should not use a foolish humility, as do secular men of the world. I say, it befits us to receive that sweet Sacrament, because it is the food of souls without which we cannot live in grace. Therefore no bond is so great that it cannot and must not be broken, that we may come to this sweet Sacrament. A man must do on his part as much as he can, and that is enough. How ought we to receive it?
With the light of most holy faith, and with the mouth of holy desire. In the light of faith you shall contemplate all G.o.d and all Man in that Host.
Then the impulse that follows the intellectual perception, receives with tender love and holy meditation on its sins and faults, whence it arrives at contrition, and considers the generosity of the immeasurable love of G.o.d, who in so great love has given Himself for our food. Because one does not seem to have that perfect contrition and disposition which he himself would wish, he must not therefore turn away; for goodwill alone is sufficient, and the disposition which on his part exists.
Again I say, that it befits us to receive as was imaged in the Old Testament, when it was commanded that the Lamb should be eaten roasted and not seethed; whole and not in part; girded and standing, staff in hand; and the blood of the Lamb should be placed on the stone of the threshold.
Thus it befits us to receive this Sacrament: to eat it roasted, and not seethed; for were it seethed there would be interposed earth and water-- that is, earthly affections and the water of self-love. Therefore it must be roasted, so that there shall be nothing between. We take it so when we receive it straight from the fire of divine charity. And we ought to be girt with the girdle of conscience, for it would be very shocking that one should advance to so great cleanliness and purity with mind or body unclean. We ought to stand upright, that is, our heart and mind should be wholly faithful and turned toward G.o.d; with the staff of the most holy Cross, where we find the teaching of Christ crucified. This is the staff on which we lean, which defends us from our foes, the world, the devil, and the flesh. And it befits us eat it whole and not in part: that is, in the light of faith, we should contemplate not only the Humanity in this sacrament, but the body and soul of Christ crucified, wrought into unity with Deity, all G.o.d and all Man. We must take the Blood of this Lamb and put it upon our forehead--that is, confess it to every rational being, and never deny it, for pain or for death. Thus sweetly it befits us to receive this Lamb, prepared in the fire of charity upon the wood of the Cross. Thus we shall be found signed with the seal of Tau, and shall never be struck by the avenging angel.
I said that it did not befit us, nor do I wish you, to do as many imprudent laymen, who pa.s.s over what is commanded them by Holy Church, saying: "I am not worthy of it." Thus they spend a long time in mortal sin without the food of their souls. Oh, foolish humility! Who does not see that thou art not worthy? At what time dost thou await worthiness? Do not await it; for thou wilt be just as worthy at the end as at the beginning.
For with all our just deeds, we shall never be worthy of it. But G.o.d is He who is worthy, and makes us worthy with His worth. His worth grows never less. What ought we to do? Make us ready on our part, and observe His sweet commandment. For did we not do so, giving up communion, in such wise believing to flee from fault, we should fall into fault.
Therefore I conclude, and will that such folly be not in you; but that you make you ready, as a faithful Christian, to receive this Holy Communion as I said. You will do it just as perfectly as you are in true knowledge of yourself; not otherwise. For if you abide in that knowledge, you will see everything clearly. Do not slacken your holy desire, for pain or loss, or injury or ingrat.i.tude of those whom you have served; but manfully, with true and long perseverance you shall persevere till death. Thus I beg you to do by the love of Christ crucified. I say no more. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.
TO THE ANZIANI AND CONSULS AND GONFALONIERI OF BOLOGNA
Catherine lays down admirable political principles, for the fourteenth or for the twentieth century. Yet times have changed, and we can hardly imagine a modern city council giving serious welcome to such a letter as this. It is a fair specimen of the letters which she was in the habit of sending to the governments of the Italian towns--direct, simple, high- minded presentations of the fundamental virtues on which the true prosperity of a State must rest. She was capable, as she showed during the Schism, of detailed political sagacity: but she never lost the womanly conviction that moral generalizations would convict men of sin and point them to the path of holiness. Nor was she wholly wrong. Her letters seem to have been received with respect, and not to have failed in effectiveness. On the present occasion, the authorities of Bologna have evidently sent asking her prayers. These she promises gladly, but adds that the Bolognese must not expect "the servants of G.o.d" to do all their work for them.
In the Name of Jesus Christ crucified and of sweet Mary:
Dearest brothers 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 divested of the old man and clothed with the new-- divested, that is, of the world and the fleshly self-love which is the old sin of Adam, and clothed with the new Christ sweet Jesus, and His tender charity. When this charity is in the soul, it seeks not its own, but is liberal and generous to render His due to G.o.d: to love Him above everything else, and to hate its own lower nature; and to love itself for G.o.d, rendering praise and glory to His Name: to render its neighbour benevolence, with fraternal charity and well-ordered love. For charity ought to be regulated: that is, a man must not wrong himself by sinning, in order to rescue one soul--nay more, in order, were it possible, to save the whole world; since it is not lawful to commit the least fault to achieve a great virtue. And our body should not be sacrificed to rescue the body of our neighbour; but we ought surely to sacrifice our bodily life for the salvation of souls, and temporal possessions for the welfare and life of our neighbour. So you see that this charity should be and is regulated in the soul.
But those who are deprived of charity and full of self-love do just the opposite; and as they are extravagant in their affections, so they are in all their works. Thus we see that men of the world serve and love their neighbour without virtue, and in sin; and to serve and please them, they do not mind disserving and displeasing G.o.d, and injuring their own souls.
This is that perverted love which often kills soul and body--robs us of light and casts us into darkness, robs us of life and condemns us to death, deprives us of the conversation of the Blessed and leads us to that of h.e.l.l. And if a man does not correct himself while he has time, he destroys the shining pearls of holy justice, and loses the warmth of true charity and obedience.
Now on whatever side we turn, we see every kind of rational creature lacking in all virtue, and arrayed in this evil fleshly self-love. If we turn to the prelates, they devote themselves so much to their own affairs and live so luxuriously, that they do not seem to care when they see their subjects in the hands of demons. As to the subjects, it is just the same, they do not care to obey either the civil law or the divine, nor do they care to serve one another unless for their own profit. And yet this kind of love, and the union of those who are united by natural love and not by true charity, does not suffice; such friendship suffices and lasts only so long as pleasure and enjoyment lasts, and the personal profit derived from it.