In the Name of Jesus Christ crucified and of sweet Mary:
Dearest and most beloved brother in Christ Jesus: I Catherine, servant and slave of the servants of Jesus Christ, comfort you in the Precious Blood of the Son of G.o.d: with desire to see you wholly in accord with the Will of G.o.d, and transformed thereby; knowing that this is a sweet and holy yoke which makes all bitterness turn into sweetness. Every great burden becomes light beneath this most holy yoke of the sweet will of G.o.d, without which thou couldst not please G.o.d, but wouldst know a foretaste of h.e.l.l. Comfort you, comfort you, dearest brother, and do not faint beneath this chastis.e.m.e.nt of G.o.d; but trust that when human help fails, divine help is near. G.o.d will provide for you. Reflect that Job lost his possessions and his sons and his health: his wife remained to him for a perpetual scourge; and then, when G.o.d had tested his patience, He restored everything to him double, and at the end eternal life. Patient Job never was perturbed, but would say, always exercising the virtue of holy patience, "G.o.d gave them to me, G.o.d has taken them from me; the Name of G.o.d be blessed." So I want you to do, dearest brother: be a lover of virtue, with holy patience, often using confession, which will as often help you to endure your afflictions. And I tell you, G.o.d will show His benignity and mercy, and will reward you for every affliction which you shall have borne for His love. Remain in the holy and sweet grace of G.o.d.
Sweet Jesus, Jesus Love.
TO THE VENERABLE RELIGIOUS, BROTHER ANTONIO OF NIZZA, OF THE ORDER OF THE HERMIT BROTHERS OF SAINT AUGUSTINE AT THE WOOD OF THE LAKE
It is in her letters to persons leading the dedicated life that one can most clearly study Catherine"s own inner experience. When warning and consoling them, she is speaking to herself. This obscure girl had a way of writing to the great of this earth--and indeed to the very Fathers of Christendom--with the straightforward simplicity of a teacher instructing childish minds in the evident rudiments of virtue. Often the sanctified common sense of her letters to dignitaries is the most noticeable thing about them. But when she turns to a holy hermit, the tone changes. The commonplaces of the moral life are a.s.sumed or left behind; she speaks to a soul that has presumably already brought its will into accord with the divine will in regard to all outward happenings, and she takes calmly for granted that this is a light and little thing. We proceed to the a.n.a.lysis of temptations more subtle and more alluring. Catherine has few superiors among religious thinkers in the power to trace self-will to its remotest lairs, in the deeper reaches of personality. In letters to such correspondents as Frate Antonio she often gives us, as here, precious records of her intercourse with her Lord.
In the Name of Jesus Christ crucified and of sweet Mary:
To you, most beloved and dearest father and brother in Christ Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write and commend me in the Precious Blood of the Son of G.o.d, with desire to see you kindled and inflamed in the furnace of divine charity and your own self- will--the will that robs us of all life--consumed therein. Let us open our eyes, dearest brother, for we have two wills--one of the senses, which seeks the things of sense, and the other the self-will of the spirit, which, under aspect and colour of virtue, holds firm to its own way. And this is clear when it wants to choose places and seasons and consolations to suit itself, and says: "Thus I wish in order to possess G.o.d more fully." This is a great cheat, and an illusion of the devil; for not being able to deceive the servants of G.o.d through their first will--since the servants of G.o.d have already mortified it so far as the things of sense go--the devil catches their second will on the sly with things of the spirit. So many a time the soul receives consolation, and then later feels itself deprived thereof by G.o.d; and another experience will harrow it, which will give less consolation and more fruit. Then the soul, which is inspired by what gives sweetness, suffers when deprived of it, and feels annoyance. And why annoyance? Because it does not want to be deprived; for it says, "I seem to love G.o.d more in this way than in that. From the one I feel that I bear some fruit, and from the other I perceive no fruit at all, except pain and ofttimes many conflicts; and so I seem to wrong G.o.d."
Son and brother in Christ Jesus, I say that this soul is deceived by its self-will. For it would not be deprived of sweetness; with this bait the devil catches it. Frequently men lose time in longing for time to suit themselves, for they do not employ what they have otherwise than in suffering and gloominess.
Once our sweet Saviour said to a very dear daughter of His, "Dost thou know how those people act who want to fulfil My will in consolation and in sweetness and joy? When they are deprived of these things, they wish to depart from My will, thinking to do well and to avoid offence; but false sensuality lurks in them, and to escape pains it falls into offence without perceiving it. But if the soul were wise and had the light of My will within, it would look to the fruit and not to the sweetness. What is the fruit of the soul? Hatred of itself and love of Me. This hate and love are the issue of self-knowledge; then the soul knows its faulty self to be nothing, and it sees in itself My goodness, which keeps its will good; and it sees what a person I have made it, in order that it may serve Me in greater perfection, and judges that I have made it for the best, and for its own greatest good. Such a man as this, dearest daughter, does not wish for time to suit himself, because he has learned humility; knowing his infirmity, he does not trust in his own wish, but is faithful to Me. He clothes him in My highest and eternal will, because he sees that I neither give nor take away, save for your sanctification; and he sees that love alone impels Me to give you sweetness and to take it from you. For this cause he cannot grieve over any consolation that might be taken from him within or without, by demon or fellow-creature--because he sees that, were this not for his good, I should not permit it. Therefore this man rejoices because he has light within and without, and is so illumined that when the devil approaches his mind with shadows to confuse him, saying, "This is for thy sins," he replies like a person who shrinks not from suffering, saying, "Thanks be to my Creator, who has remembered me in the time of shadows, punishing me by pain in finite time. Great is this love, which will not punish me in the infinite future." Oh, what tranquillity of mind has this soul, because it has freed itself from the self-will which brings storm! But not thus does he whose self-will is lively within, seeking things after his own way! For he seems to think that he knows what he needs better than I. Many a time he says, "It seems to me that I am wronging G.o.d in this: free me from wrong, and let what He wills be done."
This is a sign that you are freed from wrong, when you see in yourself goodwill not to want to wrong G.o.d, and displeasure with sin; thence ought you to take hope. Although all external activities and inward consolations should fail, let goodwill to please G.o.d ever remain firm. Upon this rock is founded grace. If thou sayest, I do not seem to have it, I say that this is false, for if thou hadst it not, thou wouldst not fear to wrong G.o.d. But it is the devil who makes things look so, in order that the soul may fall into confusion and disordered sadness, and hold firm its self- will, by wanting consolations, times and seasons in its own way. Do not believe him, dearest daughter, but let your soul be always ready to endure sufferings in howsoever G.o.d may inflict them. Otherwise you would do like a man who stands on the threshold with a light in his hand, who reaches his hand out and casts light outside, and within it is dark. Such is a man who is already united in outward things with the will of G.o.d, despising the world; but within, his spiritual self-will is living still, veiled in the colour of virtue." Thus spoke G.o.d to that servant of His spoken of above.
Therefore I said that I wished and desired that your will should be absorbed and transformed in Him, while we hold ourselves always ready to bear pains and toils howsoever G.o.d chooses to send them to us. So we shall be freed from darkness and abide in light. Amen. Praised be Jesus Christ crucified and sweet Mary.
TO MONNA AGNESE WHO WAS THE WIFE OF MESSER ORSO MALAVOLTI
Catherine is well aware that the world can be as true a school of holiness as the forest cell. She writes to the n.o.ble lady, Monna Agnese Malavolti, in much the same strain as to Frate Antonio. The danger of spiritual self- will forms indeed one of those recurring themes which pervade her letters like the motifs of Wagnerian music--ever the same, yet woven into ever- new harmonies.
But the general subject of this letter is the "Santissima Pazienza," which is still frequently invoked by the common folk of Siena: and Catherine"s a.n.a.lysis searches deep. Patience could hardly have been one of the virtues most native to the woman"s valiant spirit, and one feels in her keen and solemn meditations that she had herself known the bitter and corroding power of the sin "that burns and does not consume," and that "makes the soul unendurable to itself." It is with convincing fervour and fulness that she presents impatience as the permanent condition of the lost. The little discussion of impatience in human relations, and of the "proud humility" resorted to by a soul ravaged by a sense of neglect, has also a very personal note. But it is still more clear in the letter that Catherine"s had become the disciplined nature which can "endure a restless mind with more reverence than a tranquil one," if such be the will of G.o.d, and which has entered deeply into the joy that awaits the meek.
Monna Agnese must have stood in special need of these touching exhortations: she was a woman sorrowfully tried. Her son had been beheaded in 1372, in punishment for heinous sin; and now her only daughter had died. "For the which thing," writes Catherine, with one of her own inimitable phrases, "I am deeply content, with a holy compa.s.sion."
In the Name of Jesus Christ crucified and of sweet Mary:
Dearest daughter in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His Precious Blood, with the desire to see you established in true patience, since I consider that without patience we cannot please G.o.d. For just as impatience gives much pleasure to the devil and to one"s own lower nature, and revels in nothing but anger when it misses what the lower nature wants, so it is very displeasing to G.o.d. It is because anger and impatience are the very pith and sap of pride that they please the devil so much. Impatience loses the fruit of its labour, deprives the soul of G.o.d; it begins by knowing a foretaste of h.e.l.l, and later it brings men to eternal d.a.m.nation: for in h.e.l.l the evil perverted will burns with anger, hate and impatience. It burns and does not consume, but is evermore renewed--that is, it never grows less, and therefore I say, it does not consume. It has indeed parched and consumed grace in the souls of the lost, but as I said it has not consumed their being, and so their punishment lasts eternally. The saints say that the d.a.m.ned ask for death and cannot have it, because the soul never dies. It dies to be sure to grace, by mortal sin; but it does not die to existence. There is no sin nor wrong that gives a man such a foretaste of h.e.l.l in this life as anger and impatience. It is hated by G.o.d, it holds its neighbour in aversion, and has neither knowledge nor desire to bear and forbear with its faults. And whatever is said or done to it, it at once empoisons, and its impulses blow about like a leaf in the wind. It becomes unendurable to itself, for perverted will is always gnawing at it, and it craves what it cannot have; it is discordant with the will of G.o.d and with the rational part of its own soul. And all this comes from the tree of Pride, from which oozes out the sap of anger and impatience. The man becomes an incarnate demon, and it is much worse to fight with these visible demons than with the invisible. Surely, then, every reasonable being ought to flee this sin.
But note, that there are two sources of impatience. There is a common kind of impatience, felt by ordinary men in the world, which befalls them on account of the inordinate love they have for themselves and for temporal things, which they love apart from G.o.d; so that to have them they do not mind losing their soul, and putting it into the hands of the devils. This is beyond help, unless a man recognizes himself, how he has wronged G.o.d, and cuts down that tree of Pride with the sword of true humility, which produces charity in the soul. For there is a tree of Love, whose pith is patience and goodwill toward one"s neighbour. For, just as impatience shows more clearly than any other sin that the soul is deprived of G.o.d-- because it is at once evident that since the pith is there, the tree of Pride must be there--so patience shows better and more perfectly than any other virtue, that G.o.d is in the soul by grace. Patience, I say, deep within the tree of Love, that for love of its Creator disdains the world, and loves insults whencesoever they come.
I was saying that anger and impatience were of two kinds, one general and one special. We have spoken of the common kind. Now I talk of the more particular, of the impatience of those who have already despised the world, and who wish to be servants of Christ crucified in their own way; that is, in so far as they shall find joy and consolation in Him. This is because spiritual self-will is not dead in them: therefore they imperiously demand from G.o.d that He should give them consolations and tribulations in their own way, and not in His; and so they become impatient, when they get the contrary of what their spiritual self-will wants. This is a little offshoot from Pride, sprouting from real Pride, as a tree sends out a little tree by its side, which looks separated from it, but nevertheless it gets the substance from which it springs from the same tree. So is self-will in the soul which chooses to serve G.o.d in its own way; and when that way fails it suffers, and its suffering makes it impatient, and it is unendurable to itself, and takes no pleasure in serving G.o.d or its neighbour. Nay, if any one came to it for comfort or help it would give him nothing but reproaches, and would not know how to be tolerant to his need. All this results from the sensitive spiritual self-will that grows from the tree of Pride which was cut down, but not uprooted. It is cut down when the soul uplifts its desire above the world, and fastens it on G.o.d, but has fastened there imperfectly; the root of Pride was left, and therefore it sent up an offshoot by its side, and shows itself in spiritual things. So, if it misses consolations from G.o.d, and its mind stays dry and sterile, it at once becomes disturbed and depressed, and, under colour of virtue--because it thinks itself deprived of G.o.d--it begins to complain, and lays down the law to G.o.d. But were it truly humble and had true hate and knowledge of itself, it would deem itself unworthy of the visitation of G.o.d to its soul, and worthy of the pain that it suffers, in being deprived, not of G.o.d"s grace in the soul, but of its consolations. It suffers, then, because it has to work in its chains; yes, spiritual self-will suffers under the delusion that it is wronging G.o.d, while the trouble is really with its own lower nature.
Therefore the humble soul, which has freely uprooted with eager love the root of Pride, has annulled its own will, seeking ever the honour of G.o.d and the salvation of souls. It does not mind sufferings, but endures a restless mind with more reverence than a quiet one; having a holy respectful knowledge that G.o.d gives and grants this to it for its good, that it may rise from imperfection to perfection. That is the way to make it attain perfection, for it recognizes better thereby its own defects and the grace of G.o.d, which it finds within, in the goodwill that G.o.d has given it to hate its mortal sin. Also, by meditating on its defects and faults, old and new, it has conceived hatred for itself, and love for the Highest Eternal Will of G.o.d. Therefore it bears these things with reverence, and is content to endure inwardly and outwardly, in whatever way G.o.d grants it. Provided that it can be filled and clothed with the sweetness of the will of G.o.d, it rejoices in everything; and the more it sees itself deprived of the thing it loves, whether the consolations of G.o.d, as I said, or of its fellows, the more gladsome it grows. For many a time it happens that the soul loves spiritually; but if it does not find the consolation or satisfaction from the beloved that it would like, or if it suspects that more love or satisfaction is given to another than to itself, it falls into suffering, into depression of mind, into criticism of its neighbour and false judgment, pa.s.sing judgment on the mind and intention of the servants of G.o.d, and especially on those from whom it suffers. Thence it becomes impatient, and thinks what it should not think, and says with its tongue what it should not say. In such suffering as this, it likes to resort to a proud humility, which has the aspect of humility, but is really an offshoot of Pride, springing up beside it-- saying to itself: "I will not pay these people any more attention, or trouble myself any more about them. I will keep entirely to myself; I do not wish to hurt either myself or them." And it abases itself with a perverted scorn. Now it ought to perceive that this is scorn, by the impulse to judge that it feels in its heart, and by the complaints of its tongue. It ought not then to do so; for in this fashion it will never get rid of the root of Pride, nor cut off the little son at the side, which hinders the soul from attaining the perfection at which it has aimed. But it ought to kneel at the table of the Most Holy Cross, to receive the food of the honour of G.o.d and the salvation of souls, with a free heart, with holy hatred of itself, with pa.s.sionate desire: seeking to gain virtue by suffering and sweat, and not by private consolations either from G.o.d or its fellows; following the footsteps and the teaching of Christ Crucified, saying to itself with sharp rebuke: "Thou shouldst not, my soul, thou that art a member, travel by another road than thy Head. An unfit thing it is that limbs should remain delicate beneath a thorn-crowned Head." If such habits became fixed, through one"s own frailty, or the wiles of the devil, or the many impulses that shake the heart like winds, then the soul ought to ascend the seat of its conscience, and reason with itself, and let nothing pa.s.s without punishment and chastis.e.m.e.nt, hatred and distaste for itself. So the root shall be pulled up, and by displeasure against itself the soul will drive out displeasure against its neighbour, grieving more over the unregulated instincts of its own heart and thoughts than over the suffering it could receive from its fellows, or any insult or annoyance they could inflict on it.
This is the sweet and holy fashion observed by those who are wholly inspired of Christ; for in this wise they have uprooted perverted pride, and that marrow of impatience of which we said above that it was very pleasing to the devil, because it is the beginning and occasion of every sin; and on the contrary that as it is very pleasing to the devil, so it is very displeasing to G.o.d. Pride displeases Him and humility pleases Him.
So greatly did the virtue of humility please Him in Mary that He was constrained to give her the Word His Only-Begotten Son and she was the sweet mother who gave Him to us. Know well, that until Mary showed by her spoken words her humility and pure will, when she said: "Ecce Ancilla Domini, be it done unto me according to Thy word"--the Son of G.o.d was not incarnate in her; but when she had said this, she conceived within herself that sweet and Spotless Lamb--the Sweet Primal Truth showing thereby how excellent is this little virtue, and how much the soul receives that offers and presents its will in humility to its Creator. So then--in the time of labours and persecutions, of insults and injuries inflicted by one"s neighbour, of mental conflicts and deprivation of spiritual consolations, by the Creator or the creature, (by the Creator in His gentleness, when He withdraws the feeling of the mind, so that it does not seem as if G.o.d were in the soul, so many are its pains and conflicts--and by fellow-creatures, in conversation or amus.e.m.e.nt, or when the soul thinks that it loves more than it is loved)--in all these things, I say that the soul perfected by humility says: "My Lord, behold Thy handmaid: be it done unto me according to Thy word, and not according to what I want with my senses." So it sheds the fragrance of patience, around the Creator and its fellow-creature and itself. It has peace and quiet in its mind, and it has found peace in warfare, because it has driven far from it its self-will founded in pride, and has conceived divine grace in its soul. And it bears in its mind"s breast Christ crucified, and rejoices in the Wounds of Christ crucified, and seeks to know naught but Christ crucified; and its bed is the Cross of Christ crucified. There it annuls its own will, and becomes humble and obedient.
For there is no obedience without humility, nor humility without charity.
This is shown by the Word, for in obedience to His Father and in humility, He ran to the shameful death of the Cross, nailing and binding Him with the nails and bands of charity, and enduring in such patience that no cry of complaint was heard from Him. For nails were not enough to hold G.o.d- and-Man nailed and fastened on the Cross had Love not held Him there. This I say that the soul feels; therefore it will not joy otherwise than with Christ crucified. For could it attain to virtue and escape h.e.l.l and have eternal life, without sufferings, and have in the world consolations spiritual and temporal, it would not wish them; but it desires rather to suffer, enduring even unto death, than to have eternal life in any other way: only let it conform itself with Christ crucified, and clothe it with His shames and pains. It has found the table of the Spotless Lamb.
Oh, glorious virtue! Who would not give himself to death a thousand times, and endure any suffering through desire to win thee? Thou art a queen, who dost possess the entire world; thou dost inhabit the enduring life; for while the soul that is arrayed in thee is yet mortal, thou makest it abide by force of love with those who are immortal. Since, then, this virtue is so excellent and pleasing to G.o.d and useful to us and saving to our neighbour, arise, dearest daughter, from the sleep of negligence and ignorance, casting to earth the weakness and frailty of thy heart, that it feel no suffering nor impatience over anything that G.o.d permits to us, so that we may not fall either into the common kind of impatience, or into the special kind, as we were saying before, but serve our sweet Saviour manfully, with liberty of heart and true perfect patience. If we do otherwise, we shall lose grace by the first sort of impatience, and by the second we shall hinder our state of perfection; and you would not attain that to which G.o.d has called you.
It seems that G.o.d is calling you to great perfection. And I perceive it by this, that He takes away from you every tie that might hinder it in you.
For as I have heard, it seems that He has called to Himself your daughter, who was your last tie with the outer world. For which thing I am deeply content, with a holy compa.s.sion, that G.o.d should have set you free, and taken her from her labours. Now then, I want that you should wholly destroy your own will, that it may cling to nothing but Christ crucified.
In this way you will fulfil His will and my desire. Therefore, not knowing any other way in which you could fulfil it, I said to you that I desired to see you established in true and holy patience, because without this we cannot reach our sweet goal. I say no more. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.
TO SISTER EUGENIA, HER NIECE AT THE CONVENT OF SAINT AGNES OF MONTEPULCIANO
Two nieces, daughters of Bartolo Benincasa, were nuns in the Convent of Montepulciano. To one of them the following letter is addressed. One can read between the lines a lively solicitude. Never cloistered herself, Catherine had a close intimacy with cloisters, and knew their best and worst. She held in hearty and loyal respect the opportunities which they offered for leading an exalted life; to this Convent of St. Agnes she was peculiarly attached. At the same time, she was well aware, as other letters beside the present show, that even the best of cloisters afforded at this time scant shelter to young girls from emotional temptation, gross or fine. Her warnings to her niece have the authoritative tone of anxiety.
Let us hope that Eugenia took them to heart; and that, leading the disciplined life of Catherine"s desire, she became not unworthy to receive and apprehend in its full beauty the penetrating meditation on Prayer which forms the second part of the letter. The thoughts of this meditation, like many others in Catherine"s letters, will be found amplified in her Dialogue--a colloquy between G.o.d and her soul, composed and dictated in trance during the year 1378. The following quotation ill.u.s.trates an interesting pa.s.sage of the letter:--
"In this way, vocal prayer can be useful to the soul and do Me pleasure, and from imperfect vocal prayer it can advance by persevering practice to perfect mental prayer. But if it aims simply to complete its number (of paternosters), or if it gave up mental prayer for the sake of vocal, it would never arrive at perfection. Sometimes, when a soul has made a resolution to say a certain number of prayers, I may visit its mind, now in one way, now in another: at one time with the light of self-knowledge and contrition over its lightness, at another, with the largesse of My charity; at another, by putting before its mind, in diverse manner as may please Me, and as that soul may have craved, the Presence of My Truth. And the soul will be so ignorant that it will turn from My Visitation, in order to complete its number, from a conscientious scruple against giving up what it began. It ought not to do thus, for this would be a wile of the devil. But at once, when it feels its mind ready for My Visitation, in any way, as I said, it should abandon the vocal prayer. Then, when the mental has pa.s.sed, if there is time it can resume the other, which it had planned to say. But if there is not time it must not care nor be troubled or bewildered."
In the Name of Jesus Christ crucified and of sweet Mary:
Dearest daughter 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 thee taste the food of angels, since thou art made for no other end; and that thou mightest taste it, G.o.d bought thee with the Blood of His Only-Begotten Son. But reflect, dearest daughter, that this food is not taken upon earth, but on high, and therefore the Son of G.o.d chose to be lifted up upon the wood of the Most Holy Cross, in order that we might receive this food upon this table on high. But thou wilt say to me: What is this food of angels? I reply to thee: it is the desire of G.o.d, which draws to itself the desire that is in the depths of the soul, and they make one thing together.
This is a food which while we are pilgrims in this life, draws to itself the fragrance of true and sincere virtues, which are prepared by the fire of divine charity, and received upon the table of the cross. That is, virtue is won by pain and weariness, casting down one"s own fleshly nature;--the kingdom of one"s soul which is called Heaven (_cielo_) because it hides (_cela_) G.o.d within it by patience, is seized with force and violence. This is the food that makes the soul angelic, and therefore it is called the food of angels; and also because the soul, separated from the body, tastes G.o.d in His essential Being. He satisfies the soul in such wise that she longs for no other thing nor can desire aught but what may help her more perfectly to keep and increase this food, so that she holds in hate what is contrary to it. Therefore, like a prudent person, she looks with the light of most holy faith, which is in the eye of the mind, and beholds what is harmful and what is useful to her. And as she has seen, so she loves and condemns--holding, I say, her own fleshly nature and all the vices which proceed from it, bound beneath the feet of her affections. She flees all causes that may incline her to vice or hinder her perfection. So she annuls her self-will, which is the cause of all evil, and subjects it to the yoke of holy obedience, not only to the Order and its chief, but to every least creature through G.o.d. She flees all glory and human indulgence, and glories only in the shames and sorrows of Christ crucified: insults, outrage, ridicule, injuries, are milk to her; she joys in them, to be conformed with the Bridegroom, Christ crucified.
She renounces conversation with fellow-beings, because she sees that they often intervene between us and our Creator, and she flees to the actual and to the mental cell.
To this I summon thee and the others: and I command thee, dearest daughter mine, that thou abide for ever in the cell of self-knowledge, where we find the angelic food of the eager desire of G.o.d toward us; and in the actual cell, with vigil and humble faithful continual prayer, divesting thy heart and mind of every creature, and clothing them with Christ crucified. Otherwise thou wouldst eat upon the earth, and there I have already said to thee, one should not eat. Reflect that thy Bridegroom, Christ sweet Jesus, wishes naught between thee and Him, and is very jealous. So as soon as He saw that thou didst love any thing apart from Him, He would go from thee, and thou wouldst be made worthy to eat the food of beasts. And wouldst thou not truly be a beast, and food for beasts, didst thou leave the Creator for the creature, and infinite good for finite and transitory things that pa.s.s like the winds, light for darkness, life for death, Him who clothes thee in the sun of justice with the clasp of obedience, and pearls of living faith, firm hope, and perfect charity, for him who robs thee of them? And wouldst thou not be foolish indeed to depart from Him who gives thee perfect purity--so that the closer thou dost cling to Him, the more the flower of thy virginity is refined--for those who many a time and oft shed a stench of impurity, defiling mind and body? G.o.d avert them from thee by His infinite mercy!
And in order that no such thing may ever happen to thee, be on thy guard: let not thy misfortune be such as to enter into any private conversation, with monk or layman. For if I were to know or hear it, even if I were much farther away than I am, I would give thee such a discipline that it would stay in thy memory all thy whole life; never mind who may be by. Beware neither to give nor receive, except in case of need, helping every one in common within and without. Be steadfast and mature in thyself. Serve the sisters tenderly, with all vigilance, especially those whom thou seest in need. When guests pa.s.s by and ask for thee at the gratings, abide in thy peace and do not go--but let them say to the prioress what they wanted to say to thee, unless she commands thee to go on thy obedience. Then, hold thy head bowed, and be as savage as a hedgehog. Keep in thy mind the manners which that glorious virgin Saint Agnes made her daughters observe.
Go to confession and tell thy need; and when thou hast received thy penance, run. Beware, moreover, that thy confessors be not from the men who have brought thee up. And do not wonder because I talk so; for many a time thou mayest have heard me say, and it is the truth, that the talk of so-called pious men and women, full of depraved expressions, ruins the souls and the habits and practices of Religious. Beware that thou bind thy heart to none but Christ crucified; for the hour would come when thou wouldst wish to set it free and couldst not, which would be very hard for thee. I say that the soul which has tasted of the food of angels has seen in the light that this and the other things we were speaking of are an obstacle between itself and its food, and therefore flees them with the greatest zeal. I say that it loves and seeks what may increase and preserve it. And because it has seen that this food is better enjoyed by means of prayer offered in self-knowledge, therefore it exercises itself therein continually by all the ways in which it can hold closer to G.o.d.
Prayer is of three sorts. The one is perpetual: it is the holy perpetual desire, which prays in the sight of G.o.d, whatever thou art doing; for this desire directs all thy works, spiritual and corporal, to His honour, and therefore it is called perpetual. Of this it seems that Saint Paul the glorious was talking when he said: Pray without ceasing. The other kind is vocal prayer, when the offices or other prayers are said aloud. This is ordained to reach the third--that is, mental prayer: your soul reaches this when it uses vocal prayer in prudence and humility, so that while the tongue speaks the heart is not far from G.o.d. But one must exert one"s self to hold and establish one"s heart in the force of divine charity. And whenever one felt one"s mind to be visited by G.o.d, so that it was drawn to think of its Creator in any wise, it ought to abandon vocal prayer, and to fix its mind with the force of love upon that wherein it sees G.o.d visit it; then, if it has time, when this has ceased, it ought to take up the vocal prayer again, in order that the mind may always stay full and not empty. And although many conflicts of diverse kinds should abound in prayer, and darkness of mind with much confusion, the devil making the soul feel that her prayer was not pleasing to G.o.d--nevertheless, she ought not to give up on account of those conflicts and shadows, but to abide firm in fort.i.tude and long perseverance, considering that the devil so does to draw her away from prayer the mother, and G.o.d permits it to test the fort.i.tude and constancy of that soul. Also, in order that by those conflicts and shadows she may know herself not to be, and in the goodwill which she feels preserved within her may know the goodness of G.o.d, Who is Giver and Preserver of good and holy wills: such wills as are not vouchsafed to all who want them.
By this means she attains to the third and last--mental prayer, in which she receives the reward for the labours she underwent in her imperfect vocal prayer. Then she tastes the milk of faithful prayer. She rises above herself--that is, above the gross impulses of the senses--and with angelic mind unites herself with G.o.d by force of love, and sees and knows with the light of thought, and clothes herself with truth. She is made the sister of angels; she abides with her Bridegroom on the table of crucified desire, rejoicing to seek the honour of G.o.d and the salvation of souls; since well she sees that for this the Eternal Bridegroom ran to the shameful death of the Cross, and thus fulfilled obedience to the Father, and our salvation. This prayer is surely a mother, who conceives virtues by the love of G.o.d, and brings them forth in the love of the neighbour.
Where dost thou show love, faith, and hope, and humility? In prayer. For thou wouldst never take pains to seek the thing which thou didst not love; but he who loves would ever be one with what he loves--that is, G.o.d. By means of prayer thou askest of Him thy necessity; for knowing thyself--the knowledge on which true prayer is founded--thou seest thyself to have great need. Thou feelest thyself surrounded by thine enemies--by the world with its insults and its recalling of vain pleasures, by the devil with his many temptations, by the flesh with its great rebellion and struggle against the spirit. And thou seest that in thyself thou art not; not being, thou canst not help thyself; and therefore thou dost hasten in faith to Him who is, who can and will help thee in thine every need, and thou dost hopefully ask and await His aid. Thus ought prayer to be made, if thou wishest to have that which thou awaitest. Never shall any just thing be denied thee which thou askest in this wise from the Divine Goodness; but if thou dost in other wise, little fruit shalt thou receive.
Where shalt thou feel grief in thy conscience? In prayer. Where shalt thou divest thee of the self-love which makes thee impatient in the time of insults and of other pains, and shalt clothe thee in the divine love which shall make thee patient, and shalt glory in the Cross of Christ crucified?
In prayer. Where shalt thou breathe the perfume of virginity and the hunger for martyrdom, holding thee ready to give thy life for the honour of G.o.d and the salvation of souls? In this sweet mother, prayer. This will make thee an observer of thy Rule: it will seal in thy heart and mind three solemn vows which thou didst make at thy profession, leaving there the imprint of the desire to observe them until death. This releases thee from conversation with fellow-creatures, and gives thee converse with thy Creator; it fills the vessel of thy heart with the Blood of the Humble Lamb, and crowns it with flame, because with flame of love that Blood was shed.
The soul receives and tastes this mother Prayer more or less perfectly, according as it nourishes itself with the food of angels--that is, with holy and true desire for G.o.d, raising itself on high, as I said, to receive it upon the table of the most sweet Cross. Therefore I said to thee that I desired to see thee nourished with angelic food, because I see not that in otherwise thou couldst be a true bride of Christ crucified, consecrated to Him in holy religion. So do that I may see thee a jewel precious in the sight of G.o.d. And do not go about wasting thy time. Bathe and drown thee in the sweet Blood of thy Bridegroom. I say no more. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.
TO NANNA, DAUGHTER OF BENINCASA A LITTLE MAID, HER NIECE, IN FLORENCE