Part 14

But I complain strongly of you, if it is true what is said in these parts, that you have imposed a tax upon the clergy. If this is so, it is a very great evil for two reasons. The first is that you are wronging God by it, for you cannot do it with a good conscience. But it seems to me that you are losing your conscience and everything good; it seems as if you cared for nothing but transitory things of sense, that pass like the wind. Do you not see that we are mortal, and must die, and know not when? Therefore it is great folly to throw away the life of grace, and to bring death on one's own self. I do not wish you to do so any more, for if you did you would be turning back, and you know that it is not he who begins who deserves glory, but he who perseveres to the end. So I tell you that you would never reach an effective peace, unless by perseverance in humility, no longer insulting or offending the ministers and priests of Holy Church.

This is the other thing that I was telling you was harmful and bad. For beside the evil I spoke of that comes from wronging God, I tell you that such action is ruin to your peace. For the Holy Father, if he knew it, would conceive greater indignation against you.

That is what some of the cardinals have said, who are seeking and eagerly desiring peace. Now, hearing this report, they say: "It doesn't seem true that the Florentines want to have peace made; for if it were true, they would beware of any least action that was against the will of the Holy Father and the habits of Holy Church." I believe that sweet Christ on earth himself may say these and like words, and he has excellent reason to say them if he does.

I tell you, dearest fathers, and I beg you, not to choose to hinder the grace of the Holy Spirit, which by no merits of yours He by His clemency is disposed to give you. You might bring great shame and reproach upon me. For nothing but shame and confusion could result if I told the Holy Father one thing and you did another. I beg you that it may not be so any more. Nay, do you exert yourselves to show in word and deed that you wish peace and not war.

I have talked to the Holy Father. He heard me graciously, by God's goodness and his own, showing that he had a warm love of peace; like a good father, who does not consider so much the wrong the son has done to him, as whether he has become humble, so that he may be shown full mercy. What peculiar joy he felt my tongue could not tell. Having discussed with him a good length of time, at the end of our talk he said that if your case were as I presented it to him, he was ready to receive you as sons, and to do what seemed best to me. I say no more here. It seems to me that absolutely no other answer ought to be given to the Holy Father until your ambassadors arrive. I marvel that they are not here yet. When they shall have come, I shall talk to them, and then to the Holy Father, and as I shall find things disposed I will write you. But you, with your taxes and frivolities, are spoiling all that is sown. Do so no more, for the love of Christ crucified and for your own profit. I say no more. Remain in the holy and sweet grace of God. Sweet Jesus, Jesus Love.

Given in Avignon, the 28th day of June, 1376.

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

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

Dearest brother in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you and the others your lords, pacify your heart and soul in His most sweet Blood, wherein all hate and warfare is quenched, and all human pride is lowered. For in the Blood man sees God humbled to his own level, assuming our humanity, which was opened and nailed and fastened on the Cross, so that it flows from the wounds of the Body of Christ crucified, and pours over us the Blood which is ministered to us by the ministers of Holy Church. I beg you by the love of Christ crucified to receive the treasure of the Blood given you by the Bride of Christ. Be reconciled, be reconciled to her in the Blood; recognize your sins and offences against her. For he who recognizes his sin, and shows that he does so by his deeds, and humbles him, always receives mercy. But he who shows repentance only in speech, and goes no further in works, never finds it. I do not say this so much for you as for others who might fall into this fault.

Oh me, oh me, dearest brother! I mourn over the methods which have prevailed in asking the Holy Father for peace. For words have been more in evidence than deeds. I say this because when I came yonder into the presence of you and your lords, they seemed by their words to have repented for their wrong, and to be willing to humble themselves and to ask mercy from the Holy Father. And when I said to them: "See, gentlemen, if you intend to show all possible humility in deed and speech, and wish me to offer you like dead children to your father, I will take all the trouble you wish in this matter, otherwise I will not go yonder," they answered me that they were content. Alas, alas! dearest brothers, this was the way and the door by which you ought to have entered, and there is no other. Had this way been followed in deed as in word, you would have had the most glorious peace that anyone ever gained. And I do not say this without reason, for I know what the Holy Father's disposition was; but since we began to leave that path, following the astute ways of the world, doing differently from what our words had previously implied, the Holy Father has had reason, not for peace, but for more disturbance. For when your ambassadors came into these parts, they did not hold to the right way which the servants of God indicated to them. You went on in your own ways. And I never had a chance to confer with them, as you told me that you would direct when I asked for a letter of credentials, so that we might confer together about everything, and you said: "We do not believe that this thing will ever be accomplished by any other hands than those of the servants of God." Exactly the contrary has been done. All is because we have not yet true recognition of our faults. I perceive that those humble words proceeded rather from fear and policy than from a real impulse of love and virtue; for had the wrong done really been recognized, deeds would have corresponded to the sound of words, and you would have trusted your needs and what you wished from the Holy Father to the hands of the true servants of God. They would so have conducted your affairs and those of the Holy Father that you would have reached a good understanding. You have not done it; wherefore I have felt great bitterness, over the wrong done to God and over our loss.

But you do not see what evil and what great misfortunes come from your obstinacy, and clinging fast to your resolution! Oh me, oh me! loose yourselves from the bond of pride, and bind you to the humble Lamb; and do not scorn or oppose His Vicar. No more thus! For the love of Christ crucified! Hold not His Blood cheap! That which has not been done in past time, do it now. Do not feel bitter or scornful should it seem to you that the Holy Father demanded what appeared very hard and impossible to do. Nevertheless he will not wish anything but what is possible to you. But he does as a true father, who beats his son when he does wrong. He reproves him very severely, to make him humble, and cognizant of his fault; and the true son does not grow angry with his father, for he sees that whatever he does is done for love of him; therefore the more the father drives him off, the more he returns to him, ever asking for mercy. So I tell you, on behalf of Christ crucified, that the more times you should be spurned by our father Christ on earth, so many times you are to flee to him. Let him do as he will, for he is right.

Behold that now he is coming to his bride, that is to hold the seat of St. Peter and St. Paul. Do you run to him at once, with true humility of heart and amendment of your sins, following the holy principle with which you began. So doing, you shall have peace, spiritual and bodily. And if you do in any other way, our ancestors never had so many woes as we shall have, for we shall call down the wrath of God upon us, and shall not share in the Blood of the Lamb.

I say no more. Be as urgent as you can, now that the Holy Father is to be at Rome. I have done, and shall do, what I can, until death, for the honour of God and for your peace, in order that this obstacle may be removed, for it hinders the holy and sweet Crusade. If no other ill should come from it, we are worthy of a thousand hells. Comfort you in Christ our sweet Jesus, for I hope by His goodness that if you will keep in the way you should you will have a good peace. Remain in the holy and sweet grace of God. Sweet Jesus, Jesus Love.

TO GREGORY XI

The attempt to reconcile Gregory with the Florentines miscarried through their own fault. Catherine, far from being daunted by mortification or failure, bent herself with new energy to the cause which she had even more deeply at heart--the return of the Pope to Rome. The ascendency which she obtained over his sensitive spirit was soon evident to everyone, and no sooner was it realized than counter influences were set to work. Other people beside this woman of Siena could write letters, and, since Gregory proved superstitious and susceptible to the influence of holy fools, why, there were ecstatics enough in Europe! The Pope, as is obvious from this reply of Catherine's, had received an anonymous epistle, craftily wrought, purporting to come from a man of God, working on his well-known love for his family and timidity of nature, warning him of poison should he venture to return to Rome. Whether Catherine's surmise that the letter was a forgery proceeding from the papal court was justified we do not know; the episode is of interest to us now chiefly because it called forth a reply which shows how sardonic the meek of the earth can be. Catherine's trenchant exposure of the weakness of the anonymous correspondent shows her in a new aspect. Terrible is the scorn of the gentle. "He who wrote it does not seem to me to understand his trade very well; he ought to put himself to school," writes she, and proceeds with analysis so convincing and exhortation so invigorating that even the vacillating Gregory must have been magnetized afresh with power to resolve. One feels in the letter that Catherine is as near impatience with him and with the situation as is permitted to a saint. Gregory must have felt the sting in her words when she tells him plainly that his correspondent treats him like a coward or a frightened child, and adds on her own part, "I pray you on behalf of Christ crucified that you be no longer a timorous child, but manly. Open your mouth, and swallow down the bitter for the sake of the sweet." If anyone could hold a weak nature true to its better self, it would be this woman, endued as she was with a vitality that tingles through her words down the centuries.

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

Most holy and reverend sweet father in Christ sweet Jesus: your poor unworthy daughter Catherine, servant and slave of the servants of Jesus Christ, writes to your Holiness in His precious Blood, with desire to see you so strong and persevering in your holy resolve that no contrary wind can hinder you, neither devil nor creature. For it seems that your enemies are disposed to come, as Our Saviour says in His holy gospel, in sheeps' raiment, looking like lambs, while they are ravening wolves. Our Saviour says that we should be on our guard against such. Apparently, sweet father, they are beginning to approach you in writing; and beside writing, they announce to you the coming of the author, saying that he will arrive at your door when you know it not. The man sounds humble when he says, "If it is open to me, I will enter and we will reason together"; but he puts on the garment of humility only that he may be believed. And the virtue in which pride cloaks itself is really boastful.

So far as I have understood, this person has treated your Holiness in this letter as the devil treats the soul, who often, under colour of virtue and compassion, injects poison into it. And he uses this device especially with the servants of God, because he sees that he could not deceive them with open sin alone. So it seems to me that this incarnate demon is doing who has written you under colour of compassion and in holy style, for the letter purports to come from a holy and just man, and it does come from wicked men, counsellors of the devil, who cripple the common good of the Christian congregation and the reform of Holy Church, self-lovers, who seek only their own private good. But you can soon discover, father, whether it came from that just man or not. And it seems to me that, for the honour of God, you must investigate.

So far as I can understand, I do not think the man a servant of God, and his language does not so present him--but the letter seems to me a forgery. Nor does he who wrote it understand his trade very well. He ought to put himself to school--he seems to have known less than a small child.

Notice, now, most Holy Father: he has made his first appeal to the tendency that he knows to be the chief frailty in man, and especially in those who are very tender and pitiful in their natural affections, and tender to their own bodies--for such men as these hold life dearer than any others. So he fastened on this point from his first word. But I hope, by the goodness of God, that you will pay more heed to His honour and the safety of your own flock than to yourself, like a good shepherd, who ought to lay down his life for his sheep.

Next, this poisonous man seems on the one hand to commend your return to Rome, calling it a good and holy thing; but, on the other hand, he says that poison is prepared for you there; and he seems to advise you to send trustworthy men to precede you, who will find the poison on the tables-- that is, apparently, in bottles, ready to be administered by degrees, either by the day, or the month, or the year. Now I quite agree with him that poison can be found--for that matter, as well on the tables of Avignon or other cities as on those of Rome: and prepared for administration slowly, by the month, or the year, or in large quantities, as may please the purchaser: it can be found everywhere. So he would think it well for you to send, and delay your return for this purpose he proposes that you wait till divine judgment fall by this means on those wicked men who, it would seem, according to what he says, are seeking your death. But were he wise, he would expect that judgment to fall on himself, for he is sowing the worst poison that has been sown for a long time in Holy Church, inasmuch as he wants to hinder you from following God's call and doing your duty. Do you know how that poison would be sown? If you did not go, but sent, as the good man advises you, scandal and rebellion, spiritual and temporal, would be stirred up--men finding a lie in you, who hold the Seat of Truth. For since you have decided on your return and announced it, the scandal and bewilderment and disturbance in men's hearts would be too great if they found that it did not happen. Assuredly he says the truth: he is as prophetic as Caiphas when he said: "It is necessary for one man to die that the people perish not." He did not know what he was saying, but the Holy Spirit, who spoke the truth by his mouth, knew very well--though the devil did not make him speak with this intention. So this man is likely to be another Caiphas. He prophesies that if you send, men will find poison. Truly so it is; for were your sins so great that you stayed and they went, your confidants will find poison bottled in their hearts and mouths, as was said. And not only enough for one day, but it would last the month and the year before it was digested. Much I marvel at the words of this man, who commends an act as good and holy and religious, and then wants this holy act to be given up from bodily fear! It is not the habit of the servants of God ever to be willing to give up a spiritual act or work on account of bodily or temporal harm, even should life itself be spent: for had they done thus, none of them would have reached his goal. For the perseverance of holy and good desire into good works, is the thing which is crowned, and which merits glory and not confusion.

Therefore I said to you, Reverend Father, that I desired to see you firm and stable in your good resolution (since on this will follow the pacification of your rebellious sons and the reform of Holy Church) and also to see you fulfil the desire felt by the servants of God, to behold you raise the standard of the most holy Cross against the infidels. Then can you minister the Blood of the Lamb to those wretched infidels: for you are cupbearer of that Blood, and hold the keys of it.

Alas, father, I beg you, by the love of Christ crucified, that you turn your power to this swiftly, since without your power it cannot be done. Yet I do not advise you, sweet father, to abandon those who are your natural sons, who feed at the breasts of the Bride of Christ, for bastard sons who are not yet made lawful by holy baptism. But I hope, by the goodness of God, that if your legitimate sons walk with your authority, and with the divine power of the sword of holy Writ, and with human force and virtue, these others will turn to Holy Church the Mother, and you will legalize them. It seems as if this would be honour to God, profit to yourself, honour and exaltation to the sweet Bride of Christ Jesus, rather than to follow the foolish advice of this just man, who propounds that it would be better for you and for other ministers of the Church of God to live among faithless Saracens than among the people of Rome and Italy.

I am pleased by the commendable hunger that he has for the salvation of the infidels, but I am not pleased that he wishes to take the father from his lawful sons, and the shepherd from the sheep gathered in the fold. I think he wants to treat you as the mother treats the child when she wants to wean him: she puts something bitter on her bosom, that he may taste the bitterness before the milk, so that he may abandon the sweet through fear of the bitter; because a child is more easily deluded by bitterness than by anything else. So this man wants to do to you, suggesting to you the bitterness of poison and of great persecution, to delude the childishness of your weak sensuous love, that you may leave the milk through fear: the milk of grace, which follows on your sweet return. And I beg of you, on behalf of Christ crucified, that you be not a timorous child, but manly. Open your mouth, and swallow down the bitter for the sweet. It would not befit your holiness to abandon the milk for the bitterness. I hope by the infinite and inestimable goodness of God, that if you choose He will show favour to both us and to you; and that you will be a firm and stable man, unmoved by any wind or illusion of the devil, or counsel of devil incarnate, but following the will of God and your good desire, and the counsel of the servants of Jesus Christ crucified.

I say no more. I conclude that the letter sent to you does not come from that servant of God named to you, and that it was not written very far away; but I believe that it comes from very near, and from the servants of the devil, who have little fear of God. For in so far as I might believe that it came from that man, I should not hold him a servant of God unless I saw some other proof. Pardon me, father, my over-presumptuous speech. Humbly I ask you to pardon me and give me your benediction. Remain in the holy and sweet grace of God. I pray His infinite Goodness to grant me the favour soon, for His honour, to see you put your feet beyond the threshold in peace, repose, and quiet of soul and body. I beg you, sweet father, to grant me audience when it shall please your Holiness, for I would find myself in your presence before I depart. The time is short: therefore, wherever it may please you, I wish that it might be soon. Sweet Jesus, Jesus Love.

TO MONNA LAPA HER MOTHER BEFORE SHE RETURNED FROM AVIGNON

Catherine succeeded in her great aim. In September, 1376, Gregory actually started for Rome. Her mission being ended, Catherine set forth on her homeward journey on the same day as the Pope, though by a different route. But her progress was interrupted at Genoa, where, owing to illness among her companions, she was detained for a month in the house of Madonna Orietta Scotta. Her prolonged absence seems to have been too much for the patience of Monna Lapa, who was always unable to understand in the least the actions of her puzzling though beloved child. Catherine, though lifted into the region of great anxieties and great triumphs, was yet always tenderly mindful of the claims of home. Very daughterly, very gently wise, is this little letter to the lonely and fretful mother, written when the saint had just passed through those exciting and decisive months at the Papal court.

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