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

The familiar but ever-noble theology with which this letter opens, leads first to a severe description of the unworthy and mercenary man, which is followed by a temperately wise discussion of the true use of worldly pleasures and goods. "Whatever God has made is good and perfect," says Catherine--"except sin, which was not made by Him, and so is not worthy of love." The modern religious Epicureanism which would applaud this sentiment would, however, be less contented with the sequel; for Catherine never forgets the anti-modern position that, though possession be legitimate to the Christian, it is, after all, "more perfect to renounce than to possess," and that the man who has preserved true detachment of mind towards this world's goods will, by inevitable logic, come to hunger, sooner or later, for detachment in deed.

It is a curiously tranquil letter to have been written in trance. Whatever the mysterious condition may have been, it evidently did not rob Catherine of her mental sanity and sobriety. The Doctor of Laws to whom it was addressed was a person of considerable importance in the public and legal life of his time. One cannot help suspecting a personal bearing in the severe description of the hard man--evidently a lawyer--who makes the poor wait before giving them counsel: yet, perhaps, the suspicion is unwarranted, and the letter carried to Misser Lorenzo nothing more searching than a general account of the temptations to which his profession was subject.

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

Dearest brother and 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 a lover and follower of truth and a despiser of falsehood. But this truth cannot be possessed or loved if it is not known. Who is Truth? God is the Highest and Eternal Truth. In whom shall we know Him? In Christ sweet Jesus, for He shows us with His Blood the truth of the Eternal Father. His truth toward us is this, that He created us in His image and likeness to give us life eternal, that we might share and enjoy His Good. But through man's sin this truth was not fulfilled in him, and therefore God gave us the Word His Son, and imposed this obedience on Him, that He should restore man to grace through much endurance, purging the sin of man in His own Person, and manifesting His truth in His Blood. So man knows, by the unsearchable love which he finds shown to him through the Blood of Christ crucified, that God nor seeks nor wills aught but our sanctification. For this end we were created; and whatever God gives or permits to us in this life, He gives that we may be sanctified in Him. He who knows this truth never jars with it, but always follows and loves it, walking in the footsteps of Christ crucified. And as this sweet loving Word, for our example and teaching, despised the world and all delights, and chose to endure hunger and thirst, shame and reproach, even to the shameful death on the Cross, for the honour of the Father and our salvation, so does he who is the lover of the truth which he knows in the light of most holy faith, follow this way and these footsteps. For without this light it could not be known; but when a man has the light, he knows it, and knowing it, loves it, and becomes a lover of what God loves, and hates what God hates.

There is this difference between him who loves the truth and him who hates it. He who hates the truth, lies in the darkness of mortal sin. He hates what God loves, and loves what God hates. God hates sin, and the inordinate joys and luxuries of the world, and such a man loves it all, fattening himself on the world's wretched trifles, and corrupting himself in every rank. If he has an office in which he ought to minister in some way to his neighbour, he serves him only so far as he can get some good for himself out of it, and no farther, and becomes a lover of himself. Christ the Blessed gave His life for us, and such a man will not give one word to serve his neighbour unless he sees it paid, and overpaid. If the neighbour happens to be a poor man who cannot pay, he makes him wait before telling him the truth, and often does not tell it to him at all, but makes fun of him; and where he ought to be pitiful and a father of the poor, he becomes cruel to his own soul because he wrongs the poor. But the wretched man does not see that the Highest Judge will return to him nothing else than what he receives from him, since every sin is justly punished and every good rewarded. Christ embraced voluntary poverty and was a lover of continence; the wretched man who has made himself a follower and lover of falsehood does just the contrary; not only does he fail to be content with what he has, or to refrain through love of virtue, but he robs other people. Nor does he remain content in the state of marriage, in which, if it is observed as it should be, a man can stay with a good conscience; but he plunges into every wretchedness, like a brute beast, without moderation, and as the pig rolls in filth, so does he in the filth of impurity.

But we might say: "What shall I do, who have riches, and am in the state of marriage, if these things bring damnation to my soul?" Dearest brother, a man can save his soul and receive the life of grace into himself, in whatever condition he may be; but not while he abides in guilt of mortal sin. For every condition is pleasing to God, and He is the acceptor, not of men's conditions, but of holy desire. So we may hold to these things when they are held with a temperate will; for whatever God has made is good and perfect, except sin, which was not made by Him, and therefore is not worthy of love. A man can hold to riches and worldly place if he likes, and he does not wrong God nor his own soul; but it would be greater perfection if he renounced them, because there is more perfection in renunciation than in possession. If he does not wish to renounce them in deed, he ought to renounce and abandon them with holy desire, and not to place his chief affections upon them, but upon God alone; and let him keep these things to serve his own needs and those of his family, like a thing that is lent and not like his own. So doing, he will never suffer pain from any created thing; for a thing that is not possessed with love is never lost with sorrow. So we see that the servants of the world, lovers of falsehood, endure very great sufferings in their life, and bitter tortures to the very end. What is the reason? The inordinate love they have for themselves and for created things, which they love apart from God. For the Divine Goodness has permitted that every inordinate affection should be unendurable to itself.

Such a man as this always believes falsehood, because there is no knowledge of truth in him. And he thinks to hold to the world and abide in delights, to make a god of his body, and of the other things that he loves immoderately a god, and he must leave them all. We see that either he leaves them by dying, or God permits that they be taken from him first. Every day we see it. For now a man is rich, and now poor; to-day he is exalted in worldly state, and to-morrow he is cast down; now he is well, and now ill. So all things are mutable, and are taken from us when we think to clasp them firmly; or we are snatched away from them by death.

So you see that all things pass. Then, seeing that they pass, they should be possessed with moderation in the light of reason, loved in such wise as they should be loved. And he who holds them thus will not hold them with the help of sin, but with grace; with generosity of heart, and not with avarice; in pity for the poor, and not in cruelty; in humility, not in pride; in gratitude, not in ingratitude: and will recognize that his possessions come from his Creator, and not himself. With this same temperate love he will love his children, his friends, his relatives, and all other rational beings. He will hold the condition of marriage as ordained, and ordained as a Sacrament; and will have in respect the days commanded by Holy Church. He will be and live like a man, and not a beast; and will be, not indeed ascetic, but continent and self-controlled. Such a man will be a fruitful tree, that will bear the fruits of virtue, and will be fragrant, shedding perfume although planted in the earth; and the seed that issues from him will be good and virtuous.

So you see that you can have God in any condition; for the condition is not what robs us of Him, but the evil will alone, which, when it is set on loving falsehood, is ill-ordered and corrupts a man's every work. But if he loves truth, he follows the footsteps of truth; so he hates what truth hates and loves what truth loves, and then his every work is good and perfect. Otherwise it would not be possible for him to share the life of grace, nor would any work of his bear living fruit.

So, knowing no other way, I said that I desired to see you a lover and follower of truth and despiser of falsehood; hating the devil the father of lies, and your own lower nature, that follows such a parent; and loving Christ crucified, who is Way, Truth and Life. For He who walks in Him reaches the Light, and is clothed in the shining garment of charity, wherein are all virtues found. Which charity and love unspeakable, when it is in the soul, holds itself not content in the common state, but desires to advance further. Thus from mental poverty it desires to advance to actual, and from mental continence to actual; to observe the Counsels as well as the Commandments of Christ; for it begins to feel aversion for the dunghill of the world. And because it sees the difficulty of being in filth and not defiled, it longs with breathless desire and burning charity to free itself by one act from the world so far as possible. If it is not able to escape in deed, it studies to be perfect in its own place. At least, it does not lack desire.

Then, dearest brother, let us sleep no more, but awaken from slumber. Open the eye of the mind in the light of faith, to know, to love, to follow that truth which you shall know through the Blood of the humble and loving Lamb. You shall know that Blood in the knowledge of yourself, that the face of your soul may be washed therein. And it is ours, and none can take it from us unless we choose. Then be negligent no more; but like a vase, fill yourself with the Blood of Christ crucified. I say no more. Remain in the holy and sweet grace of God. Sweet Jesus, Jesus Love.

LETTERS WRITTEN FROM ROCCA D'ORCIA

These informal little notes were written probably in the autumn of 1377 while Catherine was making a visit to the feudal stronghold of the Salimbeni family, about twenty-three miles from Siena, among the foothills of Monte Amiata. The young "populana" was admitted to the intimate counsels of these great nobles, leaders of the opposition to the popular government with which her own sympathies would naturally have lain. It must have been a new experience to the town-bred girl--life in this castle-eyrie among the hills, where mercenary troops and rude peasants thronged the courtyard, and manners, one surmises, must have been at once more artful and more brutal than among her bourgeois friends. We hear of picturesque scenes, where men and women afflicted of demons are brought writhing into her presence, to be welcomed, cared for, and healed. She had the comfort of the company of several confessors; the first of these letters shows them labouring with homely eagerness, quaintly expressed, for the religious welfare of the wild soldiery. Absorbed, as ever, in the inward life, Catherine was as tranquilly at home here in the mountains, among the great ladies of the Salimbeni family, as in Siena or in the papal court.

Meantime, good Monna Lapa grumbled as of old over the separation from her daughter; and evidently Catherine's sister mantellate were also disconsolate. She writes them very gently, very simply, trying to reconcile them by the reminder of like sorrows borne by that first group of disciples to whom she and her friends loved to compare themselves. To her beloved Alessa she expresses herself more freely, giving just the details of health and mental state that intimate love would crave. These were sad days in her private life; for she had parted from Fra Raimondo, who had been called to other service. Her words to Alessa reflect her sadness, and also her entire submission. It is noticeable that she respects the secrets of her hosts with dignity, giving no hint on the matters that occupied her beyond the reticent statement to her mother: "I believe that if you knew the circumstances you yourself would send me here."

This is not the only time by any means that Catherine had to meet similar complaints. Wherever she bore her strong vitality, limitless sympathy and peculiar charm, new friends gathered around her and clung to her with an unreasoning devotion that cried out in exacting hunger for her presence, and often proved to her a real distress. For Catherine, swiftly responsive as she was to individual affections, perfect in loyalty as she always showed herself, moved, nevertheless, in a region where unswerving service of a larger duty might at any moment force her to refuse to gratify, at least in outward ways, the personal claim. This was very hard for her friends to understand; one is sorry for them. At the same time, one feels more than a little pathos in her efforts to bring these simpler minds into understanding sympathy with that high sense of vocation which underlay all her doings: "Know, dearest mother, that I, your poor little daughter, am not put on earth for anything else than this; to this my Creator has chosen me. I know you are content that I should obey Him." But Monna Lapa never was quite content--not to the very end.