LETTERS

 TO MONNA ALESSA DEI SARACINI

 TO BENINCASA HER BROTHER WHEN HE WAS IN FLORENCE

 TO THE VENERABLE RELIGIOUS, BROTHER ANTONIO OF NIZZA, OF THE ORDER OF THE HERMIT BROTHERS OF SAINT AUGUSTINE AT THE WOOD OF THE LAKE

 TO MONNA AGNESE WHO WAS THE WIFE OF MESSER ORSO MALAVOLTI

 TO SISTER EUGENIA, HER NIECE AT THE CONVENT OF SAINT AGNES OF MONTEPULCIANO

 TO NANNA, DAUGHTER OF BENINCASA A LITTLE MAID, HER NIECE, IN FLORENCE

 TO BROTHER WILLIAM OF ENGLAND OF THE HERMIT BROTHERS OF ST. AUGUSTINE

 TO DANIELLA OF ORVIETO CLOTHED WITH THE HABIT OF ST. DOMINIC

 TO MONNA AGNESE WIFE OF FRANCESCO, A TAILOR OF FLORENCE

 LETTERS IN RESPONSE TO CERTAIN CRITICISMS

 TO A RELIGIOUS MAN IN FLORENCE WHO WAS SHOCKED AT HER ASCETIC PRACTICES

 TO BROTHER BARTOLOMEO DOMINICI OF THE ORDER OF THE PREACHERS WHEN HE WAS BIBLE READER AT FLORENCE

 TO BROTHER MATTEO DI FRANCESCO TOLOMEI OF THE ORDER OF THE PREACHERS

 TO A MANTELLATA OF SAINT DOMINIC CALLED CATARINA DI SCETTO

 LETTERS TO NERI DI LANDOCCIO DEI PAGLIARESI

 TO MONNA GIOVANNA AND HER OTHER DAUGHTERS IN SIENA

 TO MESSER JOHN THE SOLDIER OF FORTUNE AND HEAD OF THE COMPANY THAT CAME IN THE TIME OF FAMINE

 TO MONNA COLOMBA IN LUCCA

 TO BROTHER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

 TO GREGORY XI

 TO GREGORY XI

 TO GREGORY XI

 TO BROTHER RAIMONDO OF CAPUA AT AVIGNON

 TO CATARINA OF THE HOSPITAL AND GIOVANNA DI CAPO

 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 AFFLICTI

 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

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

 TO GREGORY XI

 TO THE KING OF FRANCE

 LETTERS TO FLORENCE

 TO THE EIGHT OF WAR CHOSEN BY THE COMMUNE OF FLORENCE, AT WHOSE INSTANCE THE SAINT WENT TO POPE GREGORY XI

 TO BUONACCORSO DI LAPO IN FLORENCE WRITTEN WHEN THE SAINT WAS AT AVIGNON

 TO GREGORY XI

 TO MONNA LAPA HER MOTHER BEFORE SHE RETURNED FROM AVIGNON

 TO MONNA GIOVANNA DI CORRADO MACONI

 TO MESSER RISTORO CANIGIANI

 TO THE ANZIANI AND CONSULS AND GONFALONIERI OF BOLOGNA

 TO NICHOLAS OF OSIMO

 TO MISSER LORENZO DEL PINO OF BOLOGNA, DOCTOR IN DECRETALS (WRITTEN IN TRANCE)

 TO MONNA LAPA HER MOTHER AND TO MONNA CECCA IN THE MONASTERY OF SAINT AGNES AT MONTEPULCIANO, WHEN SHE WAS AT ROCCA

 TO MONNA CATARINA OF THE HOSPITAL AND TO GIOVANNA DI CAPO IN SIENA

 TO MONNA ALESSA CLOTHED WITH THE HABIT OF SAINT DOMINIC, WHEN SHE WAS AT ROCCA

 TO GREGORY XI

 TO RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

 TO URBAN VI

 TO HER SPIRITUAL CHILDREN IN SIENA

 TO BROTHER WILLIAM AND TO MESSER MATTEO OF THE MISERICORDIA

 AND TO BROTHER SANTI AND TO HER OTHER SONS

 TO SANO DI MACO AND ALL HER OTHER SONS IN SIENA

 TO BROTHER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

 TO URBAN VI

 TO DON GIOVANNI OF THE CELLS OF VALLOMBROSA

 TO MONNA ALESSA WHEN THE SAINT WAS AT FLORENCE

 TO SANO DI MACO AND TO THE OTHER SONS IN CHRIST WHILE SHE WAS IN FLORENCE

 TO THREE ITALIAN CARDINALS

 TO GIOVANNA QUEEN OF NAPLES

 TO SISTER DANIELLA OF ORVIETO

 TO STEFANO MACONI

 TO CERTAIN HOLY HERMITS WHO HAD BEEN INVITED TO ROME BY THE POPE

 TO BROTHER WILLIAM OF ENGLAND AND BROTHER ANTONIO OF NIZZA AT LECCETO

 TO BROTHER ANDREA OF LUCCA TO BROTHER BALDO AND TO BROTHER LANDO SERVANTS OF GOD IN SPOLETO, WHEN THEY WERE SUMMONED BY THE HOLY FATHER

 TO BROTHER ANTONIO OF NIZZA OF THE HERMIT BROTHERS OF SAINT AUGUSTINE AT THE CONVENT OF LECCETO NEAR SIENA

 TO QUEEN GIOVANNA OF NAPLES (WRITTEN IN TRANCE)

 TO BROTHER RAIMONDO OF THE PREACHING ORDER WHEN HE WAS IN GENOA

 TO URBAN VI

 TO MASTER RAIMONDO OF CAPUA

 TO MASTER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

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 assumed 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 analysis 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 God, 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 God more fully." This is a great cheat, and an illusion of the devil; for not being able to deceive the servants of God through their first will--since the servants of God 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 God; 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 God 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 God." 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 God 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 God, and displeasure with sin; thence ought you to take hope. Although all external activities and inward consolations should fail, let goodwill to please God 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 God. 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 God 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 God, despising the world; but within, his spiritual self-will is living still, veiled in the colour of virtue." Thus spoke God 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 God 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.