Letters of Catherine Benincasa Part 14

Most holy and dear father in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you founded upon true and perfect charity, so that, like a good shepherd, you may lay down your life for your sheep. And truly, most holy father, only he who is founded upon charity is ready to die for the love of G.o.d and the salvation of souls: because he is free from self-love. For he who abides in self-love is not ready to give his life; and not to speak of his life, apparently he is not willing to bear the least little pain: for he is always afraid for himself, lest he lose his bodily life and his private consolations. So he does whatever he may do imperfectly and corruptly, because his chief impulse, through which he acts, is corrupt. In whatever state he may be, shepherd or subject, he shows little virtue. But the shepherd who is established in true charity does not do so; his every work is good and perfect, because his impulse is absolutely one with the perfection of divine charity. Such a man as this fears neither the devil nor his fellow-beings, but only his Creator; he does not mind the detractions of the world, nor shames, nor insults, nor jests, nor the criticisms of his subordinates; who take offence, and turn to criticizing when they are reproved by their prelate. But like a manly man, clothed in the fort.i.tude of charity, he does not care.

Nor, therefore, does he suppress the flame of holy desire, nor cast from him the pearl of justice, lucid and one with mercy, which he bears upon his breast. Were justice without mercy, it would abide in the shadows of cruelty, and would turn into injustice. And mercy without justice toward one's subordinate would be like ointment on a wound that ought to be cauterized: if ointment is applied without cauterizing it rots more than it heals. But when both are joined they give life to the prelate who uses them, and health to the subject if he is not a member of the devil, entirely unwilling to correct himself. However, if the subject failed to correct himself a thousand times over, the prelate ought not to give up correcting him, and his virtue will be none the less because that wicked man does not profit by it. In this way works the pure and clean charity of a soul that cares for itself not for its own sake, but for G.o.d, and seeks G.o.d for the glory and praise of His name, in so far as it sees that He is worthy of being loved for His infinite goodness--nor seeks its neighbour for its own sake, but for G.o.d, wishing to render him that service which it cannot render to G.o.d. For it recognizes that He is our G.o.d, who has no need of us. Therefore it studies with great zeal to be useful to its neighbour, and especially to the subjects committed to it. And it does not draw back from pursuing the salvation of their souls and bodies for any ingrat.i.tude found in them, nor for the threats or flatteries of man; but, in truth, clothed in the wedding garment, follows the doctrine of the Spotless Humble Lamb, that gentle and good Shepherd who, as one enamoured, ran for our salvation to the shameful death of the most holy Cross. The unspeakable love which the soul has conceived for Christ crucified does all this. Most holy father, G.o.d has placed you as a shepherd over all His sheep who belong to the whole Christian religion; He has placed you as the minister of the Blood of Christ crucified, whose Vicar you are; and He placed you in a time in which wickedness abounds more among your inferiors than it has done for a long time, both in the body of Holy Church, and in the universal body of the Christian religion. Therefore it is extremely necessary for you to be established in perfect charity, wearing the pearl of justice, as I said; that you may not mind the world, nor poor people used to evil, nor any injuries of theirs; but manfully correct them, like a true knight and just shepherd, uprooting vices and implanting virtues, ready to lay down your life if needs be. Sweetest father, the world cannot bear any more; vices are so abundant, especially among those who were put in the garden of Holy Church to be fragrant flowers, shedding the fragrance of virtue; and we see that they abound in wretched, hateful vices, so that they make the whole world reek! Oh me! where is the purity of heart and perfect charity which should make the incontinent continent by contact with them? It is quite the contrary: many a time the continent and the pure are led by their impurities to try incontinence. Oh me! where is the generosity of charity, and the care of souls, and distribution to the poor and to the good of the Church, and their necessities? You know well that men do quite the contrary. Oh me miserable! With grief I say it --your sons nourish themselves on the wealth they receive by ministering the Blood of Christ, and are not ashamed of being as money-changers, playing with those most sacred anointed hands of yours, you Vicar of Christ: without speaking of the other wretched deeds which they commit. Oh me! where is that deep humility with which to confound that pride of sensuality of theirs, by which in their great avarice they commit simonies, buying benefices with gifts, or flatteries, or money, dissolute and vain adornments, not as clerics, but worse than seculars! Oh me, sweet my Babbo, bring us a remedy! And give refreshment to the desperate desires of the servants of G.o.d, who die and cannot die. They wait with great desire that you as a true shepherd should put your hand to correcting these things, not only with words but with deeds, while the pearl of justice, joined to mercy, shines on your breast; correcting in truth, without any servile fear, those who nourish them at the breast of the sweet Bride of Christ, the ministers of the Blood.

But truly, most holy father, I do not see how this can be well done if you do not make over anew the garden of your Bride, stocking it with good virtuous plants; taking pains to choose a troop of very holy men, in whom you find virtue and no fear of death. Do not aim at grandeur, but let them be shepherds who rule their flocks with zeal. And a troop of good cardinals, who may be upright columns of yours, helping you to bear the weight of many burdens, with divine help. Oh, how blessed will be my soul then, when I shall see that which is hers given back to the Bride of Christ, and those nourished at her breast regarding not their own good, but the glory and praise of the Name of G.o.d, and feeding on the food of souls at the table of the holy Cross. I have no question that then your lay subjects will correct themselves--for they will not be able to help it, constrained by the holy and pure life of the clergy. We are not, then, to sleep over it, but manfully and without negligence to do what you can, even unto death, for the glory and praise of the Name of G.o.d.

Next I beg you, and constrain you by the love of Christ crucified, as to those sheep who have left the fold--I believe, for my sins--that by the love of that Blood of which you are made minister, you delay not to receive them in mercy, and with your benignity and holiness force their hardness; give them the good of bringing them back into the fold, and if they do not ask it in true and perfect humility, let your Holiness fulfil their imperfection. Receive from a sick man what he can give you. Oh me, oh me, have mercy on so many souls that perish! Do not consider the scandal which occurred in this city, in which surely the devils of h.e.l.l busied themselves, to hinder the peace and quiet of souls and bodies: but Divine Goodness saw to it that no great harm came from the great evil, but your sons pacified themselves, and now ask of you the oil of mercy. Grant that it seems to you, most holy father, that they do not ask it in those conciliatory ways nor with that heartfelt distaste for the sin they committed which they should, as it would please your Holiness to have them--yet, oh me, do not give up! For they will make better sons than other people. Oh me, Babbo mine, I do not want to stay here any longer! Do with me then what you will. Show me this grace and favour, poor wretch that I am, knocking at your door. Do not deny me the easy little things that I ask you for your sons; so that, having made peace, you may raise the standard of the most holy Cross. For you see well that the infidels have come to summon you. I hope by the sweet goodness of G.o.d that He will fill you with His burning charity, so that you shall know the loss of souls, and how much you are bound to love them: and so you shall increase in eager zeal to set them free from the hands of the devil, and shall seek to heal the mystical body of Holy Church, and the body of the universal Christian religion; and especially to reconcile your sons, winning them with benignity, with as much use of the rod of justice as they are fit to bear, and no more. I am certain that unless we have the virtue of charity, this will not be done; and therefore I said that I wished to see you established in true and perfect charity. Not that I do not believe that you are in charity, but because we can grow in the perfection of charity since we are always pilgrims and strangers in this life, I said that I wished this perfection in you, that you feed it constantly with the flame of holy desire, and shed it upon your subjects, like a good shepherd. I beg you to do so. And I will stay, and labour till I die, in prayer and in whatever way I can, for the honour of G.o.d and for your peace and that of your sons.

I say no more to you. Remain in the holy and sweet grace of G.o.d. Pardon my presumption, most holy father; but love and grief are my excuse before your Holiness. I ask you humbly for your benediction. Sweet Jesus, Jesus Love.

TO HER SPIRITUAL CHILDREN IN SIENA

Catherine turned without difficulty from public cares to the needs and problems of the little group of disciples in the restricted life of Siena.

To her eyes, there was no great nor small; the one drama was as important as the other, since both were G.o.d's appointed schools of character. She was, as we have already seen, wise in the lore of Christian friendship.

How thoroughly she understood the tendencies likely to appear in a limited group of good people, bound closely together in faith and life, these letters, among others, bear witness. Not only in religious communities, but wherever such a group exists, similar conditions arise. The life of the affections becomes of leading importance; too often it is unregulated, and runs to morbid extremes; on the other hand, the peculiarly provincial temptation to carping mutual scrutiny as well as to overwrought sensitiveness, is sure to be at play. All her life long Catherine combated these dangers, in the strength at once of a large mind and of a gentle heart. The first of these letters puts in beautiful form the ideal of a truly consecrated affection. The second repeats her familiar warning against a critical temper, and her favourite plea for that generous tolerance which puts the highest possible construction on one's neighbour's conduct. Tolerance, one surmises, was to her peculiarly swift and lofty spirit one of the most difficult among the virtues. Yet, or rather therefore, no one has ever presented more emphatically the relief afforded by the great permission and command, "Judge not."

TO BROTHER WILLIAM AND TO MESSER MATTEO OF THE MISERICORDIA

AND TO BROTHER SANTI AND TO HER OTHER SONS

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

Dearest sons 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 bound in the bands of charity, for I consider that without this bond we cannot please G.o.d. This is the sweet sign by which the servants and sons of Christ are recognized. But think, my sons, that this bond must be clean, and not spotted by self-love. If thou lovest thy Creator, love and serve Him in so far as He is highest and eternal good, worthy of being loved, and not for thine own profit, for that would be a mercenary love, like a miser who loves money because of his avarice. So let your love for your neighbour be clean. Love, love one another; you are neighbours one of the other. But be on your guard, for if your love were founded in your own profit or in the private affection which you might have for one another, it would not endure, but would fail, and your soul would find itself empty. The love which is founded in G.o.d must be of such a sort that it has to love with regard to virtue, and inasmuch as the friend is a creature made in the image of G.o.d. For while delight in him whom I love, or profit from him may grow less, if one abides in G.o.d love does not fail, because one loves with regard to virtue and the honour of G.o.d, and not to one's own personality. I say that if one abides in G.o.d, even if virtue should fail in him who loves, yet love does not turn away. The love of the virtue which is not there fails to be sure; but it does not fail in so far as a man is a creature of G.o.d, His member, bound in the mystical body of the Holy Church. Nay, there grows within one a love made up of great and true compa.s.sion, and with desire he brings his friend to the birth, with tears and sighs and continual prayers in the sweet Presence of G.o.d. Now this is the affection which Christ left to His disciples, which never lessens or grows languid, and is not impatient for any injury it receives; there is no spirit of criticism in it nor displeasure, because it loves the friend, not for himself, but for G.o.d. It does not judge nor want to judge the will of men, but the will of its Creator, which seeks and wills naught but our sanctification. And it joys in what G.o.d permits, of whatsoever kind it be, since it seeks naught but the honour of its Creator and the salvation of its neighbour. Truly may we say that such men are bound in the bond of charity with the band which held G.o.d-and-Man fast and nailed on the wood of the most holy and sweet Cross.

But think, sons mine, that you would never reach this perfect union did you not hold as your object Christ crucified, and follow His footsteps.

For in Him you will find this love, who has loved you by grace and not by duty. And because He loves by grace, He has never grown languid in His love, neither for our ingrat.i.tude nor ignorance nor pride nor vanity, but ever persevering, even to the shameful death of the Cross, freeing us from death and giving us life. Now so do you, my sons, learn--learn from Him.

Love, love one another, with pure and holy love, in Christ sweet Jesus. I say no more, because I hope to see you again soon, when it shall please the divine goodness. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO SANO DI MACO AND ALL HER OTHER SONS IN SIENA

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

Dearest sons 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 strong and persevering till the end of your life. For I consider that without perseverance no one can please G.o.d, or receive the crown of reward. He who perseveres is always strong, and fort.i.tude makes him persevere.

We have absolute need of the gift of fort.i.tude, for we are besieged by many foes. The world, with its delights and deceits; the devil, with many vexing temptations, who lights upon the lips of men, making them say insulting and critical things, and who often makes us lose our worldly goods--and this he does solely to recall us from devoted charity to our neighbour; the flesh, astir in our own senses, seeking to war against the spirit. Yes, truly, all these foes of ours have besieged us; yet we need feel no servile fear, because they are discomfited through the Blood of the Spotless Lamb. We ought bravely to reply to the world and resist it, disparaging its delights and honours, judging it to have in itself no abiding stability whatever. It shows us long life, with youth a-blossom and great riches; and they are all seen to be vanity, since from life we come to death, from youth to age, from wealth to poverty; and thus we are always running toward the goal of death. Therefore we need to open the eye of the mind, to see how miserable he is who trusts in the world. In this wise one will come to despise and hate what first he loved. To the wiles of the devil we can reply manfully, seeing his weakness; for he can conquer no one who does not wish to be conquered. One can reply to him then with lively faith and hope, and with holy hatred of one's self. For in such hate one will become patient toward every tempting vexation and tribulation of the world, and will bear these things with true patience, from what side soever they come, if one shall hate one's own fleshliness and love to abide on the Cross with Christ crucified.

From living faith one will derive a will in accord with that of G.o.d, and will quench in heart and mind the human instinct of judging. The will of G.o.d alone shall judge, which seeks and wills naught but our sanctification. In this wise one is not shocked at his neighbour and does not criticize him. Nor does he pa.s.s judgment on a man who talks against him: he condemns himself alone, seeing that it is the will of G.o.d which permits such men to vex him for his good. Ah, how blessed is the soul which clothes itself in a judgment so gentle! He does not condemn the servants of this world who do him injury; nor does he condemn the servants of G.o.d, wishing to drive them in his own way, as many presumptuous, proud men do, who under cloak of the honour of G.o.d and the salvation of souls, are shocked by the servants of G.o.d, and a.s.sume a critical att.i.tude under cover of this cloak, saying: "Such words do not please me." And so a man becomes disturbed in himself, and also makes others disturbed with his tongue, claiming that he speaks through the force of love--and so he thinks he does. But if he will open his eyes, he will find the serpent of presumption under a false aspect, which plays the judge, judging in its own fashion, and not according to the mysteries and the holy and diverse ways in which G.o.d works with His creatures. Let human pride be ashamed, and consent to see that in the House of the Eternal Father are many mansions. Let it not seek to impose a rule upon the Holy Spirit: for He is the Rule itself, Giver of the Rule: nor let it measure Him who cannot be measured. The true servant of G.o.d, arrayed in His highest eternal will, will not do thus; nay, he will hold in reverence the ways and deeds and habits of G.o.d's servants, since he judges them fixed not by man, but by G.o.d. For, just because things are not pleasing to us and do not go according to our habits, we ought to be predisposed to believe that they are pleasing to G.o.d. We ought not to judge anything at all, nor can we, except what is manifest and open sin. And even this the soul enamoured of G.o.d and lost to itself does not a.s.sume to judge, except in displeasure for the sin and wrong done to G.o.d; and with great compa.s.sion for the soul of him who sins, eagerly willing to give itself to any torture for the salvation of that soul.

Now I summon you to this perfection, dearest sons; do you study with true and holy zeal to acquire it. And reflect that every stage in perfection which you reach will advance you in this holy and true judgment, free from offence or pain. So, on the contrary, false judgment betrays you into every sort of pain, and fault-finding and ruinous faithlessness toward the servants of G.o.d. All this proceeds from the personal pa.s.sion and rooted pride which impels us to judge the will of our fellow-man. So such a man is always looking back, and does not persevere in gracious love of his neighbour, and never has strong and persevering love. Nay, his is like the imperfect love felt by the disciples of Christ before the Pa.s.sion; for they loved Him, rejoicing much in His presence; but because their love was not founded in truth, but pleasure and self-indulgence were in it, it failed when His presence was taken away; and they did not know how to bear pain with Christ, but fled in fear. Beware, beware, lest this happen to you. You rejoice much in the presence of a friend, and in absence you make a fire of straw; for when the presence is taken away, every little wind and rain quenches it, and nothing remains except the black smoke of a dark conscience. All this happens because we have made ourselves judges of the will of our fellows, and the habits and ways of the servants of G.o.d, not according to His sweet will. Now no more thus, for love of Christ crucified! but be faithful sons, strong and persevering in Christ sweet Jesus. Thus shall you discomfit the temptation of the devil, and the words which he says, lighting on the lips of men.

Our last enemy--that is, our miserable flesh with its sense-appet.i.tes--is overcome by the flesh of Christ, scourged and nailed on the wood of the most holy Cross, by mastering it with fast and vigil and continuous prayer, with burning sweet and loving desire. Thus sweetly shall we conquer and discomfit our foes by the power of the Blood of Christ. Thus shall you fulfil His will and my desire, which grieves when it beholds your imperfection. I hope by His infinite goodness that He will console my desire in you. Therefore I beg that you be not negligent, but zealous; do not shift about in the wind like a leaf, but be firm, stable, and constant; loving one another with true brotherly charity, bearing one another's faults. By this I shall perceive whether you love G.o.d and me, who desire naught but to see you in true unity. Drown you in the Blood of Christ crucified and hide you in His sweetest Wounds. I say no more.

Let the convent of Santa Maria degli Angeli be commended to you. And never mind because I am not there, for good sons do more when the mother is not present than when she is, because they want to show the love they have for her, and to enter more fully into her favour.

I beg you, Sano, to read this letter to all the children. And do you all pray G.o.d for us, that He grant us to complete what is begun to His honour and the salvation of souls; for we wish no other desire nor work, in despite of any who may wish to hinder it. Remain in the holy and sweet grace of G.o.d. May G.o.d fill you with His sweetest favour. Sweet Jesus, Jesus Love.

TO BROTHER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

With all her longing to suffer for her faith, Catherine was only once, so far as we know, exposed to physical violence. This was on the occasion of which she is here speaking. She is still in Florence, faithful under the new Pope as under the old to her efforts to bring about the pa.s.sionately desired peace. In a tumult in the disordered city, it came to pa.s.s that her life was threatened, and she took refuge with her "famiglia," in a garden without the walls. Hither her enemies pursued her, but as they drew near, fell back of a sudden, awestruck, as she herself here tells us, by her words and bearing. The danger was averted, and Catherine had met one of the disappointments of her life. [Footnote: As she herself expresses it, "The Eternal Bridegroom played a great joke on me."] There is an almost childlike simplicity in her account of the inner side of the experience. Nothing could be more genuine than her grief that the crown of martyrdom was not granted her--few things more lovely than her confiding account of the fine joys which the mere hope of martyrdom, brief and frustrated though it were, awakened in her spirit. Nor can she know even so supremely isolated an experience without insisting that it be shared by those she loves, and returning thanks for the great mercy which her "dear sons and daughters" have received.

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

Dearest father in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you a faithful servant and bridegroom of truth, and of sweet Mary, that we may never look back for any reason in the world, nor for any tribulations which G.o.d might send you: but with firm hope, with the light of most holy faith, pa.s.s through this stormy sea in all truthfulness; and let us rejoice in endurance, not seeking our own glory, but the glory of G.o.d and the salvation of souls, as the glorious martyrs did, who for the sake of truth made them ready for death and for all torments, so that with their blood, shed for love of the Blood, they built the walls of Holy Church. Ah, sweet Blood, that dost raise the dead! Thou givest life, thou dost dissolve the shadows that darken the minds of reasonable creatures, and dost give us light! Sweet Blood, thou dost unite those who strive, thou dost clothe the naked, thou dost feed the hungry and give to drink to those who thirst for thee, and with the milk of thy sweetness thou dost nourish the little ones who have made themselves small by true humility, and innocent by true purity. Oh, holy Blood, who shall receive thee amiss?

The lovers of themselves, because they do not perceive thy fragrance.

So, dearest and sweetest father, let us divest us and clothe us in truth, so we shall be faithful lovers. I tell you that today I will to begin again, in order that my sins may not hold me back from such a good as it is to give one's life for Christ crucified. For I see that in the past, through my faults, this has been denied me. I had desired very much, with a new intensity, increased in me beyond all custom, to endure without fault for the honour of G.o.d and the salvation of souls and the reformation and good of Holy Church, so that my heart was melting from the love and desire I had to lay down my life. This desire was blessed and grievous; blessed it was for the union that I felt with truth, and grievous it was for the oppression which I felt from the wrong against G.o.d, and the mult.i.tude of demons who overshadowed all the city, dimming the eye of the mind in human beings. Almost it seemed that G.o.d was letting them have their way, through justice and divine discipline. Therefore my life could not but dissolve in weeping, fearful for the great evil which seemed on the point of coming, and because peace was hindered for this reason. But in this great evil, G.o.d, who despises not the desire of His servants, and that sweet mother Mary, whose name was invoked with pained and dolorous and loving desires, granted that in all the tumult and the great upheaval that occurred, we may almost say that there were no human deaths, except those which justice inflicted. So the desire I had that G.o.d would show His providence and destroy the power of the demons that they might not do so much harm as they were ready to do, was fulfilled; but my desire to give my life for the Truth and the sweet Bride of Christ was not fulfilled. But the Eternal Bridegroom played a great joke on me, as Christopher will tell you more fully by word of mouth. So I have reason to weep, because the mult.i.tude of my iniquities was so great that I did not deserve that my blood should give life, or illumine darkened minds, or reconcile the sons with the father, or cement a stone in the mystical body of Holy Church.

Nay, it seemed that the hands of him who wanted to kill me were bound. My words, "I am she. Take me, and let this family be," were a sword that pierced straight through his heart. O Babbo mine, feel a wonderful joy in yourself, for I never experienced in myself such mysteries, with so great joy! There was the sweetness of truth in it, the gladness of a clean and pure conscience; there was the fragrance of the sweet providence of G.o.d; there was the savour of the times of new martyrs, foretold as you know by the Eternal Truth. Tongue would not suffice to tell how great the good is that my soul feels. I seem to be so bound to my Creator that if I gave my body to be burned I could not satisfy the great mercy which I and my cherished sons and daughters have received.

All this I tell you that you may not conceive bitterness; but may feel an unspeakable delight, with softest gladness; and that you and I may begin to sorrow over my imperfection, because so great a good was hindered by my sin. How blessed my soul would have been had I given my blood for the sweet Bride, and for love of the Blood and the salvation of souls! Now let us rejoice and be faithful lovers.

I will not say more on this subject; I let Christopher tell this and other things. Only I want to say this: do you pray Christ on earth not to delay the peace because of what has happened, but make it all the more promptly, so that then the other great deeds may be wrought which he has to do for the honour of G.o.d and the reformation of Holy Church. For the condition of things has not been changed by this--nay, for the present the city is pacified suitably enough. Pray him to act swiftly; and I ask him this in mercy, for infinite wrongs against G.o.d which happen through the situation will thus be put an end to. Tell him to have pity and compa.s.sion on these souls which are in great darkness: and tell him to release me from prison swiftly; for unless peace is made it does not seem as if I could get out; and I would wish then to come where you are, to taste the blood of the martyrs, and to visit his Holiness, and to find myself with you once more, telling of the admirable mysteries which G.o.d has wrought at this time; with gladness of mind, and joyousness of heart, and increase of hope, in the light of most holy faith. I say no more to you. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO URBAN VI

By this time Catherine has evidently more than an inkling of the character of the man she is addressing. Gregory had been, if anything, only too susceptible to influences from varying quarters: Urban's arbitrary and headstrong nature resented any interference. He was making extraordinary blunders in tact and policy; but woe to the audacious person who sought to point them out!

Catherine's letters to this new Pope, if less familiarly affectionate than those to the old, show the same amazing combination of candour and reverence. True to her constant principles in the interpretation of character, she insists on putting the best possible construction on his actions, ascribing his impatient vehemence and bad temper to a n.o.ble and partially impersonal cause. One suspects that Urban had lost his temper with poor Fra Bartolomeo because the friar had used too great freedom of speech rather than too little, as Catherine suggests. Despite her generosity, however, she can rebuke pungently enough, as this letter shows. On another occasion, we find her sending to Urban a tangible allegory in the form of bitter oranges, candied within and gilded without, doubtless by her own hands, with a pretty letter to point the moral. And again she wrote: "Mitigate a little, for the love of Christ crucified, those sudden impulses which nature forces on you. In holy virtue, throw nature aside. As G.o.d has given you a great heart naturally, so I beg and want you to make it great supernaturally: with zealous desire for virtue and the reform of Holy Church, do you establish the manly heart you have gained in true humility. In this way you will have both natural and supernatural gifts--for the one without the other would avail little, but would rather inspire us with wrath and pride: and when it came to correcting our intimates it would slacken its pace and become cowardly."

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

Most holy and sweet father in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you a true and royal ruler of your flock, whom you have to nourish with the Blood of Christ crucified. Your Holiness has to see to it with great diligence to whom you administer that Blood, and by what means it is given; that is, I say, most holy father, that when shepherds are to be appointed in the garden of Holy Church, let them be people who seek G.o.d, and not benefices: and let the means of asking for the post be such as act openly in the truth and not in falsehood.

Most holy father, have patience when you are talked to about these things.

For they are only said to you for the honour of G.o.d and for your salvation, as a son ought to speak who loves his father tenderly, and cannot bear that anything should be done which should turn to the loss or shame of his father; but watches constantly, with intent earnestness, because he sees well that his father, who has to rule a large family, can see no more than one man sees. So if his lawful sons were not earnest in caring for his honour and welfare, he would be deceived many a time and oft. So it stands, most holy father. You are father and lord of the universal body of the Christian religion; we are all under the wings of your Holiness: as to authority, you can do everything, but as to seeing, you can do no more than one man; so your sons must of necessity watch and care with clean hearts and without any servile fear over what may be for the honour of G.o.d and the safety and honour of you and the flocks that are beneath your crook. And I know that your Holiness is very desirous of having people to help you; but you must be patient in listening to them.

I am certain that two things must give you pain and make your mind angry, and I am not in the least surprised. The one is that when you hear that sins are committed, it hurts you that G.o.d should be wronged, for the wrong and the faults displease you, and you experience a piercing of your heart.

In this case we ought not to be patient, or to refrain from grieving over the wrongs that are shown to G.o.d. No; for so it would seem as if we conformed us to these same vices. The other thing that might hurt you is when the son who comes to tell you what he feels to be turning into wrong against G.o.d and loss to souls and little honour to your holiness, commits such ignorance that he conscientiously obliges himself, in the presence of your Holiness, not to tell you clearly the absolute truth as it is; for nothing should be secret nor hidden from you.