PERSON WEY TRANSLATE & EDIT AM, AND WRITE INTRODUCTION:
VIDA DUTTON SCUDDER
London, New York: J.M. Dent and E.P. Dutton, 1905
Na dem make this format available for public domain:
onlinebooks.library.upenn.edu
WETIN DEY INSIDE
List of People Wey She Write To
St. Catherine of Siena as we see am for her leta dem
Main Things Wey Happen for St. Catherine Life
Short Outline of Public Events Wey Happen for That Same Time
(See also short story of her life from My Catholic Life)
Leta Dem:
LIST OF PEOPLE WEY DEM WRITE THE LETTERS TO
LIST OF PEOPLE WEY DEM WRITE THE LETTERS TO
| Agnese, Monna, di Francesco Andrea, Brother, of Lucca Antonio, Brother, of NizzaBaldo, Brother Bartolomea, Sister, della Seta Bartolomeo, Brother, Dominici Benincasa, Benincasa Benincasa, Eugenia Benincasa, Monna Lapa Benincasa, Nanna Bologna, Anziani ofCapo, Giovanna di Canigiani, Ristoro Cardinals, Three from Italy Catarina, of the Hospital Cecca, Monna Colomba, Monna, of LuccaDaniella, Sister, of OrvietoFrance, the King of Florence, Letters toGiovanna, Queen of Naples Giovanni, Don, of the Cells of Vallombrosa Gregory XI.John, Messer, Soldier wey dey fight for pay John III., Master | Lando, Brother Lapo, Buonaccorso diMaco, Sano di Maconi, Monna Giovanna di Corrado Maconi, Stefano Malavolti, Monna Agnese Matteo, Messer, of the MisericordiaOsimo, Nicholas ofPagliaresi, Neri di Landoccio dei Pino, Lorenzo delRaimondo, Brother, of Capua Religious, One, for FlorenceSaracini, Monna Alessa dei Scetto, Catarina diTolomei, Brother Matteo diUrban VI., Pope Usimbardi, Monna OrsaWar, the Eight wey dey in charge of William, Brother, of England |
LETTERS OF CATHERINE BENINCASA
ST. CATHERINE OF SIENA AS HER LETTERS SHOW HER
I
The letters of Catherine Benincasa, wey people mostly know as St. Catherine of Siena, don become one of the great works of Italian literature; but perhaps the first thing wey person wey read them go notice na say dem no follow the polished style of literature. Na only person wey get interest to hear the strong feelings and thoughts wey pour out from the heart and mind of this daughter of ordinary people, wey no get book learning, go value them. This same woman still be person wey get exceptional gift and saint. Dante, Petrarch, Boccaccio and the other great writers of the Trecento all dey try, for one way or another, to choose fine words; Catherine own na only to make wetin she wan talk enter person mind well. Na talk she dey talk her letters pass to write them. Na only three years before her death she learn to write, and even after that time, she still dey normally talk her letters make the young men from noble families wey serve as her secretaries write them down, sometimes two or three letters at once.
Person of today wey listen to this eager talk fit perhaps tire at first. The plenty words fit choke am, and the way her comparisons often rough and mix together fit put am off, sotey e fit even wan call the thoughts childish and say the tone too full of emotion. But make e no give up. Make e read these letters like chapters for the story wey person write about her own life, as e dey note the purpose and the situation of each one, and dey see the writer experience through the meaning wey dey between the lines, as e fit easily do. Before long, e go hear the very voice of a living woman. E go hear her voice, sometimes as she dey earnestly beg friend or person wey do wrong, sometimes as she dey tenderly watch over one soul wey never strong, like mother-bird over her young one, sometimes as sobs dey break her voice while she dey mourn the sins of the Church and the world, and then again as she dey proclaim strong prophecy of restoration and renewal, or dey speak softly with holy awe about the sacred mysteries of the inner spiritual life. Dante Angel of Purity dey welcome travellers for the Pilgrim Mountain “with voice wey get life well well pass our own.” The saint voice, like the angel own, get life pass our own. These letters carry life wey strong so much that, even across the centuries, e dey draw us enter the writer presence.
For our imagination, we fit see the saints wey the Church don canonize as one line of solemn figures, all standing with the same dull gestures of worship, like the Virgins and Confessors for an ancient mosaic. But for reality, people wey the Church don canonize na among the men and women wey stand out pass for the eyes of people of their own time as dem dey strive to live righteous life. True true, all of them good well well; but goodness, even though some people strangely believe the opposite, get more different forms than wickedness, and e dey produce people wey more interesting. Catherine Benincasa probably na the most remarkable woman of the fourteenth century, and her letters na precious personal record of both her inner life and her outward life. Even with all their clear simplicity and the unusual style of the Middle Ages, and even with the rough way ordinary people dey sometimes use words wey show for the letters, dem reveal person wey get so many sides to her character and wey still reach so high spiritually that reader wey fit feel their meaning no fit do anything but agree with her fellow country people. Dem see this daughter of a cloth-dyer from Siena as one of the writers wey matter pass for one great age.
II
As e be for many great people wey sabi write letter, though no be all of dem, na mainly through im relationship with other people Catherine dey show us who im be. True true, some of im letters na long, detailed writings about religion or politics, and when person first look dem, e fit seem say dem no show much about im own person; but even these ones no go reveal all di spiritual beauty and wisdom wey dey inside dem until person know di situations wey make am write dem and di people wey im write dem to. Just to glance through di index of im letters go show how widely im connect with di people and affairs of im time. Im na woman wey get character wey dey draw people near, and im deep care for people reach far and wide. Im gather friends and disciples around am from every social group for Italy, apart from di many relationships wey im form with people for other lands. Im write to prisoners and people wey society reject; to powerful nobles and ordinary business people; to doctors, lawyers, and soldiers wey dey fight for pay; to kings, queens, cardinals and popes; to people wey withdraw from di world to seek di Beatific Vision, and to men and women wey immerse demself for worldly life, wey desires of di flesh don swallow and pride of life dey rule. As we dey turn di pages, di whole society of di fourteenth century dey pass before our eyes.
Catherine write to all these people with di same simple spirit. Im dey at ease with each and every one of dem, because to am, all of dem na “brothers and sisters for Christ Jesus wey I love well well,” and no be just formal greeting. Person no go know which one suppose strike am pass: di way di woman dey talk openly without fear, or di great way im fit adjust to different people. Im fit face di worst sins of im time with plain, direct talk; im still fit use deep understanding handle even di aspects of spiritual experience wey hard pass to grasp. Person no fit imagine any gap wey big pass di one between di young Dominican woman wey im eyes full of visions and man like Sir John Hawkwood, soldier wey no get caution or fixed loyalty, wey dey gladly and eagerly sell im sword to whoever offer di highest pay, and dey grow rich from di disorder of di time. Catherine write to am with very gentle confidence say dem share fellowship, use im natural passions and interests as starting point, and try to make di soldier life wey im love holy. With im fellow nuns, di method change. Im give im gentle imagination freedom, and draw im figures of speech from di beauty of nature, from tender, familiar things for home, and from di gentle skills and natural feelings of womanhood. Na Pope Gregory, wey dey timid, im dey speak to? Im words na like trumpet wey dey call person to action. Na Urban, di harsh man wey succeed am? With very careful wisdom, im urge am to control imself and follow a moderate way. For im pages, we dey meet people with every kind of temperament—a poet wey feelings dey touch deeply, wey “confusion of thought” dey trouble until e deepen into melancholia; one carefree, reckless boy, wey inside im bright joy Catherine see di seed of supernatural grace; sinners wey strong passions dey drive, saints wey fear dey worry, religious people wey withdraw from di world but belief say na dem righteous dey deceive dem, and people wey dey handle worldly affairs but still dey faithfully carry out dem steady duties with devotion. Catherine enter into di inner world of each person. Normally, we dey think say women wey very pure and spiritual, even if dem no live secluded life for convent, no too understand di realities of life. We dey cherish dem and shield dem from harsh contact with di world, so dat di fine flower of dem tenderness no go wither. But e no seem say anybody feel this way about Catherine. Im “love for souls” no be light wey cold like electric light, as we sometimes dey feel say di expression mean; na warm tenderness wey understand real men and women. Person go find am hard to overstate how well im know di world and di human heart.
Still, sometimes Catherine dey appear to us as person wey strict and dey demand plenty; im no dey hold back when im dey condemn, and im no dey relax wetin im demand from people wey im love. Many of im letters get tone of strong encouragement wey rise reach rebuke. At first, di impression no dey pleasant. We dey tempted to feel say this im constant plain-speaking na to dey find fault; to vex for di authority wey dey sound for im words, wey clear di same way whether na Pope or Cardinal im dey write to; in short, to suspect say Catherine dey take di very position of judge wey im dey always condemn as something wey no fit us weak human beings. And perhaps di very fact say im dey plead so often for tolerance and patience suggest say im know one weakness for imself. Like most people wey get sharp mind and strong zeal, e be like say im natural tendency na to dey criticise and lack patience; besides, im come from di common people. Sometimes, when im sure well well say people dey on di devil side, im give di frankness wey come naturally to am full freedom; we must admit say di result dey astonishing. Yet even as we pause to catch our breath, we realise say im remarks probably get good reason. E hard for us people of modern times to remember how openly ugly di sins wey im face be. For these days, when all of us seem to dey on one level of moral respectability, and both great holiness and terrible guilt no dey often show clearly, we dey forget di sharp contrasts of di Middle Ages. Pure “Religious,” wey dey strive for di high perfection wey di Evangelical Counsels call for, dey regularly move among terrible moral evils, and to speak boldly and strongly na practical duty. Catherine face di worst evils of im time without dodging dem, and di powerful influence wey im get simply through im direct way of dealing with people and matters no be ordinary at all.
E easy to see why people no dey vex for Catherine because e dey talk im mind straight. E hardly dey start with rebuke. Na humility e dey first show; e always be “servant and slave of the servants of Jesus Christ.” From there, e often dey enter deep meditation with burning zeal on one special matter: the wonder of Divine Love wey pass wetin person fit imagine, the duty to pray, or wetin obedience really mean. E dey lift us above the world enter place wey heavenly light and sweetness full, when suddenly–one heavy blow!–we feel am sharply say we don return to earth. From meditation on the beauty of holiness, Catherine don quickly turn us make we face the sin wey stand against am. “Na you be the person!” A few sharp words wey pain full, and the soul wey don rise reach heavenly places go wake up see for im own self the opposite of all that beauty. Catherine dey follow am enter the place of darkness. No be “you” but “we” don sin. E dey hold that sinful heart so near im own heart that the beating of the two hearts dey become one; sometimes, im words dey show deep personal sorrow wey make am tremble for sins wey e no fit don know by im own experience. The way e feel say e be one with other people deep pass any teaching about brotherhood; e truly feel say e guilty of the sins of im brothers: im experience dey show this deep truth, say na only purity fit know complete repentance.
So, the remarkable way Catherine dey make imself one with the person wey e dey write to dey save am from any trace of Pharisee spirit. But to understand im attitude, we must go further. Because e no dey stop for condemning evil. E believe with all im heart say the soul only need to recognise im sin to hate am and escape am forever, so e dey quickly move on to beg the person with deep feeling. Im words dey show confidence in people wey no dey ever fail, even when e dey write to person wey im heart don hard pass. E succeed in one difficult thing to level wey few people dey reach: e join hatred for sin wey no dey compromise with easy fellowship with the sinner, and with trust wey nothing fit defeat say the sinner go respond when goodness dey call am. When we think about the time wey e live, this great and touching trust dey appear to us as victory of faith. Say no be just natural feeling, but attitude wey e deliberately choose and hold firmly, dey clear from the many times wey e discuss love and tolerance; una go find some of them for these selected writings. E dey always urge im disciples make dem understand their neighbours’ actions in the best possible way; and no part of im teaching dey come up more often than the beautiful way e dey apply these words: “For My Father’s House, many mansions dey,” to urge people make dem recognise say different kinds of temperament, character and practice fit dey together inside the House of God.
Catherine don learn one hard lesson. For human beings, no be wetin dem don achieve e dey see, but wetin dem fit become. So e dey stir up repentance through positive way: no be by unhealthy examination of evil, no be by frightening pictures of wetin sin go cause, but by filling the soul with bright visions of that holiness wey, once person see am, e go long for am. E never lose hope say e fit stir up, even inside the person wey don sink lowest, that flame of “holy desire” wey be pledge of the true holiness wey go come. We see say e no get patience for mint and cummin, or for examining oneself with too much worry. “Try hard make your holy desires increase,” na wetin e write to one person; “and leave all these other things alone.” “I, Catherine–dey write to you–with desire”: na so all im letters dey start. Holy Desire! No be only the watchword of im teaching: na also the true key to understanding the kind person wey e be.
III
We don spend time on Catherine as friend and guide of souls; but na Catherine the mystic, Catherine the friend of God, people of every age dey bow before with reverence. The deepest value of im letters dey for wetin dem reveal, no be about how e relate with other souls, but about how God relate with im own soul.
But when we stand before the record of these deep experiences, to keep quiet better pass to talk: true-true, for most of us, na the only way we fit respond be that. Make the letters wey follow speak for themselves. Catherine always keep clear mind, even for the moments when her spirit rise highest. This one, together with the loving eagerness wey she get to share her most sacred experiences with people wey she hold dear, give her power to express herself for writing wey produce pages wey no other one surpass for how dem hold person interest and for their value, both for person wey dey study human mind and for believer. Apart from this—and we fit rightly take note of am—her letters help us know, for one special and close way, the natural character and disposition of this woman wey these great things happen to. For the very rhythm of her words wey rush out with strong feeling, for the quick and striking changes inside them, and for the wonderful way dem join sweetness with strong vigour, the letters show us the woman herself. Some of them, especially the ones wey she write to her family and friends, get simplicity wey almost be like child own, with the warm charm of home life; others, wey dey among the most famous letters of their kind, concern mystical experiences, or, if we choose to call them so, supernatural experiences. For all of them, we dey feel one heart wey resemble our own, even though e bigger and more tender.
The main thing for Catherine nature na the deep and complete way wey she, with her whole being, recognise the Love of God as the highest reality for the whole universe. This Love, as e show for creation, for redemption, and for the Sacrament of the Altar, na the matter wey she dey meditate on all the time. One short phrase, wey carry the touching power of song, dey sing itself again and again and dey give light to her more sober writing: “Because nails no for fit hold the One wey be God and Man fast to the Cross, if love no hold Him there.” Her understanding dey affirm, no be to deny, and adoration wey full of joy na the heart of her faith.
But the letters show us say she no gain this faith or hold on to am without serious struggle. Inside them, we no see the picture of one calm spirit wey settle for peaceful heights, with vision wey no dey change, far above our “struggle as mortal people to do good and resist evil.” As we fit see, Catherine na woman wey get many different moods—she dey feel things deeply, and she full of love. The way she dey depend on people wey she love dey touch person heart, and she get one deep-rooted habit of seeing them as more perfect than dem really be, wey often lead to disappointment. She dey extremely eager and serious about small things just as she dey about great things; the seriousness wey she bring to the small-small details of life truly get woman touch. She get strong, human interest in life for this earth. For this side, she different from some people wey the Church don canonize, wey be like say dem dey always just endure life _because no better option dey_. And, as e dey happen to all people wey dey feel things deeply but refuse to hide themselves inside dreams, life hard for her. Her body weak and dey suffer, and her spirit dey tossed about and troubled; she suffer wounds for the house of her friends, problems surround her, and wetin she see for the world and for the Church of Christ shake her with doubt and fear. The letters tell us how these sorrows and temptations of hers no stand apart from the life of faith, but truly form part of am: how she carry them enter the Divine Presence, and the great reassurance wey wait for her there. Ordinary human beings dey tend to think say supernatural experience dey carry the saints go one confusing distance far from us. But for Catherine own case, as we study the record, we come realise say e bring her nearer to us. Because these experiences no dey separate from her outward life at all; instead, dem connect with am for the closest way. Even the highest and most mysterious ones, even the ones wey their symbols seem farthest from the way modern people dey think, person wey dey study human mind fit easily explain them with terms wey people of today understand. Dem spring from the problems of her active life; dem bring her fresh strength and wisdom for her practical duties. An age like our own, wey put special weight and value on the kind holiness wey quickly show itself through action, suppose get special honour for Catherine Benincasa. She be one of the purest people wey devote themselves to contemplation; she know wetin we today dey too often forget: say the work no fit happen without the vision. But the work dey follow directly from the vision, and this great mystic of the Middle Ages na one of the people wey sabi turn their purpose into effective action pass for her time.
IV
Catherine imagination wey dey soar high lift her above the circle of only her personal interests, and make her one strong influence wey history recognise for the public affairs of her time. She be one of the very few women wey don get the kind influence wey statesman dey get, no be because of womanly attractions, but because of firm conviction and power of mind. Person no fit understand her letters without knowing something about the great public events and struggles of that time.
Two great ideas about unity—one wey come from Rome, and one wey come from Christianity—na dem fill people mind for di Middle Ages. Na di strength of these ideas dem use bring order among di plenty barbarian groups wey dey waka from place to place, and teach Western Europe make dem begin understand say all human beings belong together. Out of these two forces wey dey unite people, di idea of one empire don nearly die for Catherine time: even Dante, if dem born am fifty years after di time wey dem really born am, no for fit still hold on to am. Na only di idea of di universal Church remain, and people wey believe in these high ideals hold on desperately to this last hope of one peaceful society wey go include all human beings.
But e pain well-well for people wey believe in high ideals when wetin dey happen show say their theory no be true! For that time, wetin di unity of all human beings inside di Church be, apart from idea wey exist only for paper? Na di Papacy be di main stone wey hold di arch of di Church wey embrace everybody together. But di Pope no longer dey sit for di seat of di Apostles as person wey inherit di position of di Caesars; for seventy years, e don practically depend on di French king, as e dey live for pleasant Provence. Di scorn of Dante, di fine and powerful words of Petrarch, and di warnings of holy men, none of dem don fit persuade di popes make dem return to Italy and end di terrible scandal wey clearly contradict di Christian dream. Meanwhile, di city of di Caesars lie waste and don turn wild; corruption among di clergy bad reach level wey person hardly fit believe; di Turk wey people dey fear dey gather im forces, as threat to di whole Christian world. Truly, di times bad, and most of di “servants of God,” wey plenty that time just as dem plenty now, withdraw from people, either inside their spiritual life or by going to stay alone. For di quiet of monastery or small room inside forest, dem busy themselves with matters of their own souls.
Catherine Benincasa no do like that. She don face that temptation and overcome am. After dem receive her as Dominican Tertiary, she get extraordinary determination to live alone for three years, no be inside di protected peace of convent, but inside her own room for house, for di noisy house wey people too plenty, where e be like say plenty of her twenty-four brothers and sisters still dey live. And those years precious pass wetin person fit measure; but dem end when God command am, as E speak through di strong push wey her love for people dey give her. She come out enter di world from di mystical life of being alone, where she don spend long time with di One wey she love. And di remarkable thing be say she no draw back at all from di situation as she meet am. She “face life with steady mind and face every part of am.” Europe wey divisions don scatter lie before her; Church wey dey contradict di high ideals wey e teach, both through di hateful attachment of im high-ranking clergy to worldly things and through di way e abandon di Seat of Peter without concern. Above this sorrowful sight, Catherine mind rise straight enter higher level, where na only di greatest minds of that time be her companions. Her fellow citizens no even fit consider di idea of peace among people inside their own town; but love and devotion for di whole of Italy set her great heart on fire. More than this—di deep sense wey she get say people suppose stand together compel her to keep her mind on one brotherhood wey go embrace di whole world. Her hopes no centre on di Emperor wey inherit di position of di Caesars, like Dante own, but on di Pope wey inherit di position of Christ. Despite di corruption wey make her draw back with horror, despite di Babylonian captivity for Avignon, she see inside di Catholic Church that image of pure fellowship for everybody wey di noblest Catholics of every age don cherish. So, she dedicate her life to serve di Church; for her, na di Holy House of Reconciliation, where all nations suppose live in unity; and na only by submitting to di authority of di Church dem fit heal di suffering of Italy.
Catherine leta dem about public affairs–wey be historical documents wey people recognise say dem important–show us the practical plan wey she get. Na for light of that faith wey she always dey describe as “the eye of the mind” she form this plan. During the few years wey she take part for political affairs, she get three main matters to face: say the Pope no dey Italy; the rebellion wey the Tuscan cities, under Florence leadership, raise against im authority; and later, the great Schism, wey break out under Urban VI. During her last five years, na Church affairs occupy her mind well-well. For some of the things wey she directly aim to achieve, she succeed; for others, she fail. E go hard to talk whether na her success or her failure carry the greater tragedy. Because behind all these aims, one bigger ideal dey wey no go come true–the dream to reform the Church thoroughly, wey Catherine Benincasa hold with the same deep passion as Savonarola or Luther. Catherine for Avignon, dey plead for this great cause among the shallow way of life and fine show of grandeur for that place; Catherine for Rome, dey defend till her last breath the lawful rights of one Pope wey e for hard for her to honour, and wey she see people dey use means wey dey very doubtful to defend im claims–na person wey her story dey move person to pity just as e dey show her heroic courage. Few sorrows dey pain reach to use all your strength work towards one result wey eye fit see because of the spiritual fruit wey you hope say e go bring, only to achieve that result and find say the spiritual fruit still far away as before. Na this sorrow Catherine carry. The outward successes wey she achieve–wey big enough to secure her place for history–no help at all to advance the greater aim wey she dey work for. True-true, through the powerful inspiration wey she give am, Gregory XI. gather strength to make personal sacrifice and return to Rome; but e no get the kind ability wey e need to attempt reform wey go reach the root, and im stay for Italy no do anything to correct the terrible abuses wey dey break Christian hearts. Im successor, on the other hand, truly begin to reform the clergy, but im methods harsh so much and lack wisdom so much that the result terrible and scatter people mind–one situation develop wey only the Catholic wey hold this high ideal fit understand fully how e turn against the very thing wey dem dey seek; no be small thing, na Schism itself, the tearing apart of the Seamless Robe of Christ.
As her hopes dey fade and her experience dey show her more and more how human struggle complicated, Catherine hold on to her aim till the end. No trace of cowardice dey inside her heroic spirit. As we dey follow the Letters of her last two years with deep respect, and notice how dem continue to show alertness and strength, with steady devotion and self-control, we come understand say her spirit don give itself to face tragedy. The strength of her mind continue to increase. True, she still dey write long, tender leta of spiritual advice to disciples wey dey near and far–calm reflections wey enter deep into the religious life, just like the ones wey she write before. But her political letters dey increase. Dem full of tension, restless energy and strength. Dem carry passion wey dey shake person, and one solemn power wey show say her heart dey break. Catherine no reduce her effort even for one moment. From 1376, when she go Avignon, she live the life of one woman wey busy with public affairs, apart from only one or two short breaks. But inside this outward life of hard work and activities wey, most times, people dey block, another life dey continue–one life wey failure no fit exist inside, because na through failure redemption dey come.
From the time wey Catherine receive the stigmata, wey happen for 1375 for Pisa, she don dey convinced say, for one special way, she go share for the Passion of Christ and offer herself as sacrifice for the sins of Holy Church. Now this understanding deepen till e occupy her whole mind. As she fully know say the strength wey dey keep her alive dey fail, and as she dey expect her death wey dey near, she offer the suffering of her mind and body as atonement for the sins around her. Through word of mouth and leta wey full of the deep pain of her broken heart, she call everybody wey she hold dear to join for this holy offering. Catherine faith strange to people of these later days. Yet the unity wey join the minds and inner life of the whole human race dey become something wey no be only feeling dey tell us, but wey science don establish as fact: and no modern sociologist, no psychologist wey understand how little we know about where the forces wey dey control our destiny come from, and how deeply dem enter one another, fit afford to mock her. She don long beyond wetin mouth fit talk to suffer martyrdom for her body. This one no be her own lot; yet, even so, she truly lay down her life for the Altar of Sacrifice. The evils of that time, and above all the ones for the Church, don make her pure spirit feel one weight of sin wey she no fit bear; her constant inward desire to make the guilt of others her own reach one solemn and exalted climax and fulfilment for this final offering.
For the last months of her life–months wey she suffer terrible pain for body, as the people wey live for her time describe am clearly for us–the woman still dey ready, as she always dey, to give her uprightness and wisdom, and her tender sympathy wey dey quick to respond, to everybody wey seek them. With strength wey no shake, she still dey work for the cause of truth. When we consider the spiritual and physical conditions of those last months, we dey amazed as we read the well-written, clearly planned letters wey give practical direction, wey she dey send to the many powerful rulers for Europe whom she dey try to keep faithful to Urban cause. But meanwhile, her spirit dey dwell for the realm of the Eternal, where she still dey see the painful struggle of that time, but she dey see the real meaning of the struggle as angels dey understand am. The letters wey she write to Fra Raimondo, her Confessor, with deep holy awe, wey end this selection, show exactly wetin she experience inside her soul. Surely, dem be precious inheritance for the Church wey she give her life for. Catherine Benincasa die with broken heart; yet deep inside her, joy dey, because God don reveal to her say His Bride, the Church, “wey dey bring life to people,” “get life inside herself wey no human being fit kill.” “My sweetest daughter, you see how she don dirty her face with impurity and self-love, and how the pride and greed of those wey dey feed from her breast don make her swell with pride. But take your tears and sweat, draw them from the fountain of My divine love, and wash her face clean. Because I promise you say no be sword go restore her beauty to her, and no be cruelty or war, but peace, and humble prayer wey no dey stop, tears and sweat wey flow from the sorrowful desires of My servants. So, as you patiently endure for long, your desire go come to pass, and My Providence no go fail at all.”
V
For the way her mind and inner life be, just as for the time wey she live, St. Catherine stand between St. Francis and St. Teresa. Her writings belong to the Middle Ages, no be the Renaissance, but dem express the fading light of that medieval age. Dem reveal the struggles and spiritual achievement of one woman wey live for the last age when the Christian world never divide, and wey dedicate her whole life to the particular problems of her time. But for their deepest meaning, these problems no dey ever end, and the way she approach them still fit guide our thinking today.
Some people don claim say if Catherine live one hundred and fifty years later, she for be Protestant. To discuss this kind guess about wetin for happen no dey ever get headway; but person wey study her writings carefully no go easily accept this view. Naturally enough, wetin dey suggest this view na how she condemn the corruption for the Church, with condemnation wey reach far and go deep like any wey Luther ever speak; how she criticise the popes with surprising sharpness and without hiding her words; and how she continually plead for reform. Even person wey just read her writings casually go feel how all these things strong reach. But we must never forget say, for the mind of the Catholic philosopher, honest and strong criticism of the visible Church no dey conflict at all with faithfulness to the understanding of priesthood and priestly authority. One noble way of holding to the ideal dey, wey, out of honourable impatience, dey break with tradition, and boldly seek new symbols wey fit, for some time, point to the eternal truth wey no image fit fully represent. But perhaps another way of holding to the ideal even more noble for God eye–and surely e agree more with the ways He dey work for nature and history–na the one wey patiently bow under the yoke of things as dem really be, and endure the agony of remaining faithful both to the heavenly vision and to the imperfect earthly form at the same time. Zeal to tear down institutions wey don outlive their usefulness or become corrupt dey quickly stir our enthusiasm. Make we also recognise the spiritual passion wey no dey draw back from suffering because of the difference between the sign and wetin the sign represent, and wey use all its strength, no be to throw that sign away, but to restore am and make am pure. Na this kind passion Catherine get. The thing wey stand out pass for this woman character na her power to hold on to one ideal truth with faithfulness wey no dey shake, even when everything about life and society around her seem to dey deny that truth. To imagine her without faith for the visible Church and for the authority wey God give the Vicar of Christ na to imagine another woman. Catherine of Siena place for the history of thinkers dey with Savonarola, no be with Luther.
Catherine face human beings wey dey fight among demself, and Church wey don take di likeness of dis world. Di policy wey she follow for public affairs no fit put dese evils right. Di return of di Popes from Avignon no bring peace to di Christian world, and e no bring reform to di Church. Di Great Schism, wey she see as e begin, weaken di idea of Christian unity, sotey as things naturally follow each other, Luther own thinking come follow di thinking of di Saint of Siena. For wetin people fit see, she spend her life dey work for cause wey no get hope, and di way history later move make di cause lose respect. But wetin look like tragedy for outside na victory for spirit, no be only because faith win inside her own soul, but also because of di value of di witness wey she bear. None of di two great ideas of unity wey rule people’s minds for di Middle Ages be di same as di modern idea of democracy; still, both of dem, especially di one about di Church, point towards dis direction. Di ideal of one family wey embrace di whole world, wey people don dey slowly begin understand throughout di Christian centuries, na di main ideal wey fill Catherine mind. She hope say people go reach dis kind unity through one well-arranged Christian world, wey don come under peace and unity under one Head wey God appoint. As some of us think, history don reject dis noble dream. E be like say we dey see say di hope wey no dey die for human spirit—one society wey justice and love shape—no likely ever come through di gathering of Church power for one centre. But even if our idea of how to reach am don change, di same goal still dey shine before us. Di vision of human fellowship for di Name of Christ, wey Catherine live and die for, still remain di one hope for di healing of di nations.
MAIN EVENTS FOR DI LIFE OF SAINT CATHERINE
1347. For March 25th, dem born Catherine and her twin sister, wey die immediately, for Strada dell’ Oca, near di fountain of Fontebranda, Siena. Na she be di youngest among di twenty-five children of Jacopo Benincasa, wey dey dye cloth, and Lapa, his wife.
1353-4. As pikin, Catherine get special joy and she dey draw people’s hearts. When she dey six years old, she see Christ for vision, dressed for priestly robes, above di Church of St. Dominic. Strong desire enter her heart to follow di life of di Fathers of di desert, and she begin do many acts of penance. When she reach seven years, she make vow to remain virgin. Di zeal wey di founder of di Order of St. Dominic get for di salvation of souls draw her to di Order.
1359-1363. Her family strongly oppose di strict practices of self-denial wey she dey follow. Dem press her to dress fine and marry, dem no allow her get room for only herself, and dem force her to do di lowly work for di house, and other things. But as time pass, because she no give up, her papa and family agree to wetin she desire.
1363-1364. She receive di black and white religious habit of Saint Dominic, and become one of di Mantellate, or members of di Dominican Third Order, women wey dey serve God with devotion and follow religious rule for their own homes.
1364-1367. For her own room for house, she live religious life apart from other people, and na only her priest wey dey hear her confession she dey talk to. Mystical experiences and meditation on things of God fill her life. During dis time, she learn to read. Dis period end with her mystical marriage to Christ, for di last day of Carnival, 1367.
1367-1370. As she dey obey God’s commands, and as her love for people dey move her, she gradually return to family life and life among people. Na from dis time her special devotion to di Blessed Sacrament begin. With joy, she give herself to work for house and to life of caring for sick people and people wey dey in need. For 1368, her papa die, and di Revolution end di prosperity of di Benincasa family, wey now scatter. E be like say Catherine continue to care for Monna Lapa till di end. For 1370, she die for mystical way and return to life, after she receive di command to go out into di world to save souls.
1370-1374. Her good name and influence grow. One group of disciples gather around her. Di letters wey she dey send and receive gradually become plenty, and people begin know her as person wey dey make peace. At di same time, di deep spiritual ecstasies wey she dey experience and her unusual way of life make people criticise and suspect her. For May, 1374, she visit Florence; e fit be say dem call her there to answer accusations wey some people for di Order make against her. She return to Siena to care for people wey plague strike. For dis time, she meet Fra Raimondo of Capua, di priest wey dey hear her confession and wey write di story of her life. As she gradually enter public affairs, her sorrow over di corruption for di Church dey grow.
1375. As Pietro Gambacorta invite her, Catherine visit Pisa. Her aim na to stop Pisa and Lucca from joining di League of Tuscan cities against di Pope. She meet di Ambassador from di Queen of Cyprus, and with zeal she take up di work to move di cause of one Crusade forward. For April 1st, she receive di Stigmata for di Church of Santa Cristina; but as she request, di marks remain wetin eye no fit see. She prophesy di Great Schism. One short visit to Lucca.
1376. Catherine accept Stefano Maconi as disciple, and as e ask her, she settle the quarrel between the Maconi and the Tolomei. She use letters try reconcile Pope Gregory XI. and the people of Florence. For April 1st, God give her mission for vision to carry olive branch go meet both sides wey dey quarrel. For May, as the people of Florence request, she go Florence. Dem send her as their representative go Avignon, and she reach the city for June 18th. Gregory put the peace talks for her hand. But the ambassadors from Florence delay before dem come, and when dem come, dem refuse to confirm her authority. As dem block her for this matter, she put all her effort into persuading the Pope to return to Rome. She overcome all the obstacles and succeed. She leave to go house for September 13th, but dem keep her for Genoa for one month, for Madonna Orietta Scotta house. After she visit Pisa for short time, she reach Siena for December or January.
1377. Catherine turn the castle of Belcaro, wey the owner transfer to her, into monastery. She visit the Salimbeni for their feudal castle for Rocca D’Orcia, to settle the quarrels inside their family. While she dey there, she learn how to write through miracle. She also visit Sant’ Antimo and Montepulciano.
1378. Gregory, wey im health dey fail, and wey perhaps dey regret say e return, begin draw away from Catherine. Even so, e send her go Florence, where she stay for one house wey Niccolo Soderini build for her, for the foot of St. George hill. She succeed in making people respect the Interdict, but she nearly lose her life for riot among the people, and she deeply regret say she no receive the crown of martyrdom. After Gregory die, and Pope Urban establish the peace wey dem don long dey hope for, Catherine return to Siena, where she give herself to writing her “Dialogue.” After the Schism break out, Urban, wey she don know for Avignon, call her come Rome. Though she no too want go, she obey, and begin live for that city for November 28th. Plenty disciples follow her, her “Famiglia,” wey dey live together and depend on alms. From this time, Catherine put all her strength into supporting Urban. Na her e trust as adviser, and she earnestly try to hold back im impatient temper on one side, and keep the rulers of Europe faithful to am on the other side. She write on im behalf to the Kings of France and Hungary, to Queen Giovanna of Naples, to the magistrates of Italian cities, to the Italian cardinals wey don join the Schism, and to other people. Dem send Fra Raimondo go France, something wey make her grieve and still lift her spirit. But because of fear, e dodge im mission, and this one bitterly disappoint her. E no return to Rome until after she don die. Catherine health, wey no ever strong, break down under her work wey no dey stop and her great sorrows.
1380. Catherine succeed in calming the revolt wey the people of Rome make against Urban. She offer herself as sacrificial victim, to atone for the sins of the Church and of the people of Rome. For one vision for St. Peter’s, on Sexagesima Sunday, the weight of the Ship of the Church come down on her shoulders. Her bodily sufferings increase, and for April 30th she die, with her disciples present.
SHORT TABLE OF PUBLIC EVENTS WEY HAPPEN FOR THAT SAME PERIOD
1368-1369. Political Revolution for Siena. Dem establish the Riformatori government through compromise. The group wey lose for the Revolution, together with some nobles, call Emperor Charles V. come the city. E arrive for January, ’69, but the people rise against am and force am to withdraw. Dem shut the nobles out of the main power, and quarrels among themselves tear dem apart.
1372. Gregory XI. declare war against Bernabo Visconti of Milan, and hire the English independent soldier, Sir John Hawkwood. Peter d’Estaing, wey dem appoint as Legate of Bologna, make agreement with Bernabo to stop fighting for some time. But Bernabo continue secretly to push Tuscany to rebel against the Pope. E stir up the anger of the people of Tuscany against the policy wey the Papal Legates dey carry out anyhow dem like, especially the Nuncio, Gerard du Puy, wey dey support the claims of those nobles wey dey cause trouble, the Salimbeni for Siena. Catherine dey exchange letters with both d’Estaing and Du Puy. For April 22nd, Gregory announce for full consistory say e intend to return to Rome.
1373. Small-small quarrel don scatter Italy: “E be like say one planet dey rule for dis time, wey cause all dis things for di world: Di Brothers of St. Austin use knife kill their Provincial for Sant’ Antonio; and plenty fighting happen for Siena. For Assisi, di Brothers Minor fight, and dem use knife kill fourteen people. And di brothers of di Rose fight, and drive six people comot. Di ones for Certosa too get serious disagreement, and their General come rearrange all of dem. So e be like say all people for religious orders everywhere dey quarrel and disagree among themselves. And di world oppress and insult every person wey belong to any religious order, no matter di rule wey dem dey follow. Na so e still be among blood relations—cousins, wives, relatives, and neighbours. E be like say division dey everywhere for di whole world. For Siena, nobody dey call for loyalty or practise am; noblemen no show am among themselves or to outsiders; neither di Nine among themselves or with outsiders, nor di Twelve. Di people no agree with their own leader, and dem no really agree with any other person. So di whole world become place of shadows.”–_Chronicle of Neri di Donato_.
One Crusade wey di Pope publicly proclaim.
1374. Plague and famine destroy Tuscany. William of Noellet, di Papal Legate, refuse to allow dem bring grain from di Papal States enter Tuscany. Hawkwood, probably because William push am to do so, destroy di countryside, and even threaten di city of Florence. Florence vex, rebel against di Pope, and choose one new group of Magistrates from among di Ghibellines, wey dem know as di Eight of War. Meanwhile, Cione de’ Salimbeni dey raid di countryside around Siena. Di roads through di Maremma no safe for peaceful people, and dem force di farmers to run go find shelter for di town wey plague don strike.
1375. Eighty Italian cities join one League, wey Florence dey lead, against di Pope, with di rallying cry, “Throw off di yoke of foreign rule.”
1376. Gregory send ambassadors go meet di Eight of War, wey treat wetin e propose with scorn. Florence push Bologna to revolt, and di Legate run away. Dem peel di skin of di Papal Nuncio while e still dey alive for di streets of Florence. Dem place di city under Interdict. Dem send envoys go Avignon, and dem explain di city’s complaints with fine speech, but nothing come out of am. Di Pope declare war against Florence, and dem send Count Robert of Geneva enter Italy with army of soldiers wey dey fight for pay. As Count Robert dey destroy di territory of Bologna, e call Hawkwood to come help am, and e carry out di terrible massacre of Cesena. Catherine, wey dem send go Avignon, no succeed to bring peace. Wetin she tell Gregory move am to return to Italy, and after one difficult journey, e reach Rome on January 17th, 1377.
1378. Gregory, wey di disagreement wey still dey continue for Italy don tire and disappoint, die for March. Dem appoint di Archbishop of Bari, wey dem know as Urban VI., to succeed am. For July, dem make peace with Florence, and dem lift di Interdict wey dey on di city. Di harsh measures wey Urban use deal with di clergy cause strong opposition. For June, di Cardinals begin spread rumours wey question whether di election valid, and on September 20th dem formally announce say di election no valid, because fear force dem to do am. Dem appoint Cardinal Robert of Geneva as Pope, and e take di name Clement VII.
1379-1380. Di Great Schism divide Europe. England remain faithful to Urban: after France and Naples first dey hesitate, dem declare support for Clement. War rage between di two Popes. Di forces of di people wey break communion take over di Castle of Saint Angelo for Rome, but Urban’s forces drive dem comot. To show gratitude, Urban waka barefoot for solemn procession from Santa Maria in Trastevere go St. Peter’s. But later, di city revolt against Urban, before dem reconcile with am, partly through Catherine’s efforts. Dem excommunicate Queen Giovanna of Naples because she plot to kill Urban. TOP
LETTERS
TO MONNA ALESSA DEI SARACINI
Di young widow from noble family wey dem write dis letter to na di woman friend wey Catherine cherish pass. E be like say she na simple, lovable person wey get quiet wisdom, as e dey often happen with di chosen companion of person wey get strong spirit and deep devotion. After her husband die, she wear di religious habit of St. Dominic, and as Catherine advise her, she share her possessions give di poor; but e clear say she keep her home for Siena. Dis home become place wey di saint dey always go find rest from di overcrowded Benincasa household, and na there more than one lovely event for her life happen, as di legend tell am. Because di Mantellate, or tertiaries of St. Dominic, no dey live enclosed for convent, and dem no take monastic vows; dem simply live life of special devotion for their own homes.
As Catherine dey her deathbed, she leave the care of her spiritual family for Alessa hand. This short letter wey show their closeness come from the early days of their friendship. The simple wisdom wey person fit use for everyday life, together with the gentle but high spiritual tone of the letter, show the watchful and loving care wey Catherine take enter the small-small matters of the daily life of people wey she dey try lead follow her for the way of salvation. The tests wey she suggest still dey reach deep today, just as dem do that time.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest daughter for Christ sweet Jesus: Na me, Catherine, your poor mother wey no worthy, want make you reach that perfection wey God don choose you for. As I see am, person wey want reach that level suppose follow the way with moderation, no be without am. Still, every work wey we do suppose get moderation and also no get moderation: e right make we love God without limit, without putting any boundary, measure or rule for that love, but make we love Am beyond measure. And if you want reach perfection for love, e right make you put your life in order. Make your first rule be to avoid conversation with anybody when na just talk for talk sake, except when works of love require am; but make you love people well-well, and talk with only few of dem. And learn how to talk with moderation even with people wey you love with spiritual love. Think am well: if you no do this, before you know, you go don put limit for that love without limit wey you suppose get for God, because you don put creature wey get limit between you and God. The love wey you suppose put for God, na for the creature you go put am, as you dey love the creature without limit; and this go block your perfection. So, make you love the creature spiritually, with discipline.
Be like vessel wey you dey fill for the source of water, and na for that same source you dey drink from am. Even if you don draw your love from God, wey be the Source of living water, if you no continue to drink am inside Him, your vessel go remain empty. And this na the sign wey go show you say no be fully inside God you dey drink: when wetin you love make you suffer, whether na because of some talk wey you don talk, or because you no receive some comfort wey you don dey used to, or because of some other thing wey happen. So, if this one or anything else make you suffer, apart from wrong wey dem do against God, na clear sign for you say this love never perfect, and e don draw far from the Source. So, which way dey to make wetin never perfect become perfect? Na this way: use true knowledge of yourself to correct and discipline the movements of your heart, and hate and dislike your imperfection—say you no get proper understanding reach the point wey you dey give creature that love wey you suppose give God completely, as you dey love the creature without limit, but you dey put limit for your love for God. Because love for God no suppose get measure, and na love for God suppose be the measure for love for creature, no be the amount of comfort wey person dey receive, whether na spiritual comfort or comfort for this world. So, make sure say na inside God you dey love everything, and correct every affection wey no dey in proper order.
Make two homes for yourself, my daughter. One na real home for your small room, so that you no go dey run about from place to place, unless na because of necessity, obedience to the prioress, or works of love; and the other na spiritual home wey you must carry with you always—the small room of true knowledge of yourself, where you go find knowledge of God goodness inside yourself. These na two rooms inside one, and as you dey stay for one, e right make you stay for the other too; otherwise, the soul go fall into either confusion or confidence wey no get proper ground. Because if you remain only for knowledge of yourself, confusion go enter your mind; and if you remain only for knowledge of God, you go fall into confidence wey no get proper ground. So, you must build the two together and make dem one and the same thing; if you do this, you go reach perfection. Because from knowledge of yourself, you go learn to hate the way your own flesh dey rule you, and through this hatred you go become judge, sit for the seat of your conscience, and pass judgment; and you no go allow any fault pass without giving judgment on am.
Na from this kind knowledge the stream of humility dey flow; this humility no dey hold onto ordinary report, and nothing dey offend am. Instead, e dey bear every insult, every loss of comfort, and every sorrow, no matter where dem come from, with patience and joy. Shame dey look like glory to am, and great persecution dey be like refreshment; and e dey rejoice for all of dem, as e dey see say e dey receive punishment because of that crooked law of self-will wey dey the parts of im body and wey dey always rebel against God. And e dey see say e dey become like Christ Jesus wey dem crucify, wey be the way and the teaching of truth.
Na as you know God, you go find the fire of divine love. Where you go rejoice? Na for the Cross, with the Lamb wey no get stain, as you dey seek His honour and the salvation of souls, through humble prayer wey no dey stop. Na inside this one all our perfection dey. Plenty other things still dey, but na this one be the main one, and na from am we dey receive so much light that we no fit miss road for the smaller works wey follow.
My daughter, rejoice as you join yourself to the shame wey Christ suffer. And watch the urge to talk, so that your tongue no go always follow every urge wey dey your heart; instead, take time consider wetin dey your heart, with hatred and disgust for yourself. Make you be the least among the least, and for God’s sake, submit yourself to every creature with humility and patience; no dey give excuses, but dey talk say: na my fault. Na so you go overcome bad habits for your soul and for the soul of the person wey you suppose talk to like this: through the virtue of humility.
Arrange your time well: use the night keep vigil, after you don give your body the sleep wey you owe am; and spend the morning for church with sweet prayer; no spend am for gist until the time wey dem appoint. Make nothing draw you away from this or any other thing, except wetin really necessary, or obedience, or love, as I don talk. After the time to chop, gather your mind small, then do some work with your hands, as you need. When time for Vespers reach, go stay quiet; and do all wey the Holy Spirit direct you to do. Then go back and care for your old mama without neglecting her, and provide wetin she need; make this responsibility be your own. I go talk more when I return. Do like this so that you go fulfil my wish. I no go talk more. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. GO TOP
TO BENINCASA HER BROTHER WHEN E DEY FLORENCE
Person fit wonder whether Catherine brother for like the advice wey his holy sister give am, if e know wetin we learn from the person wey write her life story: because she feel say her family prosperity for this world be trap for them, she pray earnestly make dem fall into poverty. God answer the prayer quickly: after the Sienese Revolution of 1368, dem lose worldly possessions, and two of the brothers leave go Florence. E be like say, as all these changes dey happen, misunderstanding still dey inside the family. For the first of these letters, Catherine scold her elder brother because e neglect their mama, Monna Lapa. We no know the effect wey her words get, but we know say for the big family of twenty-four, e look like say nobody except Catherine herself–wey first live life of seclusion, and later become woman wey busy with public matters–carry the responsibility to care for their mama. Most of the time, their mama live with this her great daughter, except when matters wey concern the public take Catherine comot for house–and poor Monna Lapa no ever fit accept those times wey she dey away.
For the second of these short letters, Catherine comfort her brother with very sweet words, probably because e lose his wealth. But if we fit judge from the kind things wey she ask am to think about, the spiritual teaching wey Benincasa fit benefit from na very basic one.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest brother for Christ Jesus: I, Catherine, servant wey no get use, dey comfort and bless you, and I dey invite you to sweet patience wey holy well-well, because without patience we no fit please God. So I dey beg you, so that you fit receive the fruit of your suffering, make you wear the armour of patience. And if to bear your many troubles seem very hard for you, remember three things, so that you fit endure with more patience. First, I want make you think about how short your time be, because for any day, you no sure of tomorrow. We fit truly talk say we no dey feel trouble wey don pass, or the one wey never come, but only the present moment wey we dey. Surely then, we suppose endure with patience, since the time short like this. The second thing na make you consider the fruit wey dey follow our troubles. Because St. Paul talk say no comparison dey between our troubles and the fruit and reward of heavenly glory. The third na make you consider the loss wey dey come to people wey endure with anger and lack of patience; because this one dey bring loss for here, and eternal punishment for the soul.
Na why I dey beg you, my dear brother, make you endure everything with patience. And I no want make you forget say you suppose correct yourself for the way you no dey show gratitude, and the way you dey neglect the duty wey you owe your mama, wey God commandment bind you to do. I don see how your lack of gratitude don increase, sotey you never even give her the help wey you owe her. True, I get excuse for you for this matter, because you no fit do am; but even if you fit do am, I no know whether you for do am, since you no even dey give her enough words of care. Oh, this lack of gratitude! You never think about the pain wey she suffer when she born you, or the milk wey she give you from her breast, or the plenty trouble wey she don face because of you and all the others? And if you tell me say she no get compassion for us, I go tell you say no be so; because she don show you and the other person so much compassion wey don cost her plenty. But even if na true—you still get duty towards her, no be she get duty towards you. No be from you she take her flesh; na she give you her own. I beg you, correct this fault and the others, and forgive my ignorance. Because if I no love your soul, I no for tell you wetin I dey tell you. Remember to go confession, you and all your family. I no get more to tell you. Remain inside the holy and sweet grace of God. Jesus wey sweet, Jesus wey be Love.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dear brother wey I love well-well for Christ Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey comfort you inside the Precious Blood of the Son of God. I dey desire to see say your whole self agree with the Will of God, and say this agreement change you; because I know say na sweet and holy yoke wey dey turn every bitterness to sweetness. Every heavy load dey become light under this most holy yoke of the sweet will of God. Without am, you no fit please God, but you go begin taste wetin Hell be. Take heart, take heart, my dear brother, and no lose strength under this punishment from God; instead, trust say when human help fail, help from God dey near. God go provide for you. Think about how Job lose him property, him children and him health: him wife remain with am as trouble wey no dey stop; then, when God don test him patience, He give am back everything double, and eternal life for the end. Job wey get patience no ever let anything shake am, but he dey always practise the virtue of holy patience and talk say, “Na God give me them, na God don take them from me; make the Name of God receive blessing.” Na so I want make you do, my dear brother: love virtue, with holy patience, and dey go confession often; each time, e go help you endure your suffering. And I dey tell you, God go show you His kindness and mercy, and He go reward you for every suffering wey you endure because of your love for Him. Remain inside the holy and sweet grace of God. Jesus wey sweet, Jesus wey be Love. TOP
TO THE VENERABLE RELIGIOUS, BROTHER ANTONIO OF NIZZA, OF THE ORDER OF THE HERMIT BROTHERS OF SAINT AUGUSTINE FOR THE FOREST BY THE LAKE
Na inside her letters to people wey dey live consecrated life person fit study Catherine own inner experience most clearly. When she dey warn and comfort them, na herself she dey talk to. This girl wey people no really know get one way of writing to the great people of this world—and even to the very Fathers of Christendom—with the plain and direct simplicity of teacher wey dey teach minds wey still be like children the clear basics of virtue. Many times, wetin stand out pass for her letters to people wey hold high positions na the practical good sense wey holiness don shape. But when she turn to holy hermit, the tone dey change. She take am say the person don already know the ordinary lessons about how to live good life, or she leave those ones behind; she dey speak to a soul wey, as she suppose, don already bring him own will to agree with God will concerning everything wey dey happen outside, and she calmly take am say this one na light and small matter. We then move on to examine temptations wey dey harder to notice and wey dey attract person more. Among people wey dey think deeply about religious matters, na few people fit pass Catherine for the ability to trace the desire to follow only your own will reach the farthest places wey e dey hide, deep inside who person be. For her letters to people like Frate Antonio, she often give us, as she do here, precious records of her close dealings with her Lord.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
To you, my father and brother for Christ Jesus, wey I love and hold dear pass: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you and dey put myself inside the Precious Blood of the Son of God. I dey long to see you catch fire and burn inside the furnace of divine love, and make your own will wey dey insist on im own way—the will wey dey rob us of all life—burn finish inside am. My dear brother, make we open our eyes, because we get two kinds of will—one wey dey follow wetin body dey feel and dey seek the things wey go satisfy the body, and the other na the will of the spirit wey dey insist on im own way, even as e dey appear like virtue. This one dey clear when e want choose places, times and spiritual comfort wey go suit am, and e talk say: “Na so I want am, so that I fit get God more fully.” This na big deceit, and na false picture wey devil dey show person; because devil no fit deceive the servants of God through their first will—since the servants of God don already discipline am well for the things wey concern bodily senses—e dey use spiritual things secretly catch their second will. So, many times, the soul dey receive spiritual comfort, but later e go feel say God don take that comfort from am; and another experience go trouble am deeply, wey go bring less comfort but more fruit. Then the soul, wey the sweetness of that comfort dey move, go suffer when e no get am again, and e go vex. And why e dey vex? Na because e no want make dem take the comfort from am; for e dey talk say, “E be like say I love God more for this way than for that other way. For one, I dey feel say I dey bear some fruit, but for the other one, I no dey see any fruit at all, except pain and, many times, plenty struggles; and so e be like say I dey wrong God.” My son and brother for Christ Jesus, I dey tell you say na the will of this soul, wey dey insist on im own way, dey deceive am. Because e no want lose that sweetness; na this bait devil dey use catch am. Many times, people dey waste time as dem dey long for time wey go suit dem, because dem no dey use the time wey dem get for anything apart from suffering and sadness.
One time, our sweet Saviour tell one daughter of His wey He love well-well, “You know how those people wey want do My will only when dem dey get consolation, sweetness and joy dey behave? When dem no get these things again, dem go want comot from My will, as dem dey think say dem dey do good and dey avoid sin; but desire for pleasure wey dey deceive person dey hide inside dem, and as dem dey try escape pain, dem go fall into sin without knowing. But if di soul get wisdom and di light of My will dey inside am, e go look di fruit, no be di sweetness. Wetin be di fruit of di soul? To hate im own self and love Me. This hate and love dey come from knowing im own self; then di soul go know say im own self, with all im faults, no be anything, and e go see My goodness inside am, wey dey keep im will good; and e go see di kind person wey I don make am, so that e go fit serve Me more perfectly. E go judge say I make am for wetin best, and for im own greatest good. This kind person, My dear daughter, no dey wish make time favour im own desire, because e don learn humility; as e know im weakness, e no dey trust im own wish, but e dey faithful to Me. E dey clothe imself with My highest and eternal will, because e see say I no dey give or take anything away except to make una holy; and e see say na only love dey move Me to give una sweetness and to take am from una. Because of this, e no fit sorrow over any consolation wey dem fit take from am, whether for inside or outside, whether na demon or fellow creature take am—because e see say, if this thing no go benefit am, I no go allow am. So this person dey rejoice because e get light inside and outside, and di light dey shine for am so well that when di devil come near im mind with darkness to confuse am, dey talk say, ‘Na because of your sins this one dey happen,’ e go answer like person wey no dey fear suffering, dey talk say, ‘Thanks be to my Creator, wey remember me for this time of darkness, dey punish me with pain for time wey get end. This love great well-well, because e no go punish me for di future wey no get end.’ Oh, see di peace of mind wey this soul get, because e don free imself from di stubborn desire to follow im own will, wey dey bring storm! But e no be so for person wey di desire to follow im own will still dey strong inside, as e dey seek things for im own way! Because e be like say e think say e know wetin e need pass Me. Plenty times e dey talk say, ‘E be like say I dey offend God for this matter: free me from wrongdoing, and make wetin He want happen.’ This na sign say you don free from wrongdoing: when you see for yourself say you get good will not to offend God, and say sin dey displease you; na from there you suppose get hope. Even if all outside activities and all consolation for inside fail, make di good will to please God always remain strong. Na on top this rock grace get im foundation. If you talk say, ‘E no be like say I get am,’ I dey tell you say that one no true, because if you no get am, you no go fear to offend God. But na di devil dey make things look like that, so that di soul go fall into confusion and sadness wey no dey in right order, and hold tight to im own will, as e dey want consolation, times and seasons according to im own way. No believe am, My dear daughter, but make your soul always dey ready to endure suffering for any way wey God fit bring am. If not, you go behave like person wey stand for door entrance with light for im hand, wey stretch im hand outside to shine light there, while inside remain dark. Na so person be when e don already join imself to di will of God for outside things, as e dey despise di world; but inside, im desire to follow im own will for spiritual things still dey alive, as e cover imself with di appearance of virtue.” Na so God talk to that servant of His wey dem mention above.
Na why I talk say I wish and desire make your will enter fully into His own and change to be like His own, while we always keep ourselves ready to bear pain and hard work for any way wey God choose to send dem to us. Na so we go free from darkness and remain for light. Amen. Praise be to Jesus Christ wey dem crucify and sweet Mary. TOP
TO MONNA AGNESE WEY BE DI WIFE OF MESSER ORSO MALAVOLTI
Catherine know well say di world fit truly be school of holiness just as hermit room for forest fit be. She write to di noblewoman, Monna Agnese Malavolti, for much di same manner wey she write to Frate Antonio. Truly, di danger of following your own will for spiritual things na one of those themes wey dey come up again and again throughout her letters, like di musical themes for Wagner music—always di same, but dem dey weave dem into fresh harmonies every time.
But the main matter for this letter na “Santissima Pazienza,” wey ordinary people for Siena still dey often call upon: and Catherine examine the matter reach deep inside. E no too likely say patience na one of the virtues wey come naturally pass to this woman wey get strong and brave spirit. As person dey read her deep and serious meditations, e go feel say she herself don know the bitter power of this sin wey dey eat person from inside, the sin “wey dey burn but no dey consume,” and wey “dey make the soul no fit bear itself.” Na with strong zeal and full explanation wey convince person she present lack of patience as the condition wey no dey ever leave those wey don lost forever. The small discussion about lack of patience for how people relate with one another, and about the “humility wey get pride” wey a soul dey turn to when the feeling say people neglect am don wound am badly, still get something wey sound very personal. But wetin clear even more for the letter na say Catherine don train her nature well, so that she fit “bear a mind wey no get rest with more reverence than one wey calm,” if na so God want am, and she don enter deep into the joy wey dey wait for people wey gentle and humble.
Monna Agnese must don need these words wey touch the heart in one special way: she na woman wey don pass through sorrowful trials. Dem behead her son for 1372, as punishment for terrible sin; and now her only daughter don die. “Because of this thing,” Catherine write, with one of those her expressions wey nobody fit copy, “I dey deeply content, with holy compassion.”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest daughter in Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His Precious Blood, with the desire to see you stand firm for true patience, because I believe say without patience we no fit please God. Just as lack of patience dey give the devil and person own lower nature plenty pleasure, and e no dey enjoy anything apart from anger when e no get wetin the lower nature want, na so e dey displease God well-well. Na because anger and lack of patience be the very heart and juice of pride, dem dey please the devil so much. Lack of patience dey make person lose the fruit of im labour, and e dey make the soul lose God; e dey begin by tasting hell small, and later e dey carry people go eternal damnation: because for hell, the evil will wey don turn away from good dey burn with anger, hate and lack of patience. E dey burn but e no dey consume, instead e dey always renew itself–that mean say e no dey ever reduce, and na why I talk say e no dey consume. True-true, e don dry up and consume grace inside the souls of those wey don lost forever, but as I talk, e never consume their existence, and so their punishment dey last forever. The saints talk say those wey dey condemned for hell dey ask for death but dem no fit get am, because the soul no dey ever die. True, through mortal sin, e dey die to grace; but e no dey stop to exist. No sin or wrong dey give person this kind foretaste of hell for this life like anger and lack of patience. God hate am; e dey make person hate im neighbour, and e no know how to bear with im neighbour faults or even want to do so. Anything wey anybody talk or do to am, e dey turn am to poison at once, and the things wey dey push am to act dey blow about like leaf for wind. E dey become something wey no fit bear itself, because the will wey don turn away from good dey always eat am from inside, and e dey crave wetin e no fit get; e no dey agree with the will of God or with the part of im own soul wey dey reason. And all this dey come from the tree of Pride, wey the juice of anger and lack of patience dey flow from. The person dey become demon wey get human body, and to fight these demons wey person fit see worse far pass to fight the ones wey person no fit see. So, surely, every being wey fit reason suppose run from this sin.
But note say lack of patience get two sources. One common kind of lack of patience dey wey ordinary people for the world dey feel. E dey come upon dem because of the love wey pass proper measure wey dem get for themselves and for things wey go pass away, wey dem dey love apart from God; so that, to get these things, dem no mind to lose their soul and put am for the hands of devils. Nothing fit help this condition unless the person come know im true self and how e don wrong God, and use the sword of true humility cut down that tree of Pride. This true humility dey produce love of God and neighbour inside the soul. Because one tree of Love dey, and na patience and goodwill towards person neighbour be the heart of that tree. Just as lack of patience dey show more clearly than any other sin say the soul don lose God–because once the heart of the tree dey there, e clear at once say the tree of Pride must dey there–na so patience dey show better and more completely than any other virtue say God dey inside the soul through grace. Na patience I dey talk about, deep inside the tree of Love, wey because of love for im Creator no dey value the world, and dey love insults no matter where dem come from.
I bin dey talk say anger and lack of patience get two kinds: one na di general kind, and di other na di special kind. We don talk about di common kind. Now I dey talk about di more particular one: di lack of patience wey dey among people wey don despise di world, and wey want be servants of Christ wey dem crucify, but na for their own way; dat is, only as far as dem go find joy and comfort for Him. Dis na because di insistence to follow their own will for spiritual things never die inside dem. Na why dem dey command God say make E give dem comfort and troubles for their own way, no be for Im own way; and so dem no dey get patience when dem get di opposite of wetin their own will for spiritual things want. Dis na small shoot from Pride, wey dey grow from real Pride, just as tree dey bring out small tree for im side, wey go look like say e dey separate from am, but still, na from dat same tree e dey get wetin e take grow. Na so own-will dey for di soul wey choose to serve God for im own way; and when dat way fail, di soul dey suffer, and di suffering dey make am lose patience, and e no fit bear im own self, and e no dey find joy to serve God or im neighbour. In fact, if anybody come meet am for comfort or help, na only blame e go give di person, and e no go know how to bear with di person’s need. All dis dey come from di insistence to follow im own will for spiritual things, wey dey quick to feel hurt, and wey dey grow from di tree of Pride wey dem cut down, but no uproot. Dem cut am down when di soul lift im desire above di world and fix am on God, but e no fix am there perfectly; di root of Pride still remain, and na why e bring out small shoot for im side, and e dey show imself for spiritual things. So, if di soul no get comfort from God, and im mind remain dry and no dey bear fruit, e go begin worry and feel down at once, and, under di cover of virtue–because e think say dem don deprive am of God–e go begin complain and tell God wetin E must do. But if e truly humble, and e truly hate im own self and know im own self, e go see imself as person wey no deserve make God visit im soul, but wey deserve di pain wey e dey suffer because dem deprive am, no be of God’s grace inside di soul, but of di comfort wey e dey get. So e dey suffer because e must work inside im chains; yes, di insistence to follow im own will for spiritual things dey suffer under di false belief say e dey wrong God, when di real trouble dey with im own lower nature.
Na so the humble soul, wey use e own free choice and love wey dey burn uproot the root of Igberaga, don give up e own will, and e dey always seek God honour and the salvation of souls. E no dey worry about suffering, but e dey endure mind wey no get rest with more reverence than mind wey get peace; because e get holy understanding and respect say na God give am and allow this thing for e own good, so that e go fit move from life wey never perfect reach perfection. Na this way go make am reach perfection, because through am, e dey see e own faults and God grace more clearly. E dey find this grace inside itself, for the good will wey God don give am to hate e mortal sin. Also, as e dey meditate on e defects and faults, both old and new, e don come hate itself, and love the Highest Eternal Will of God. Na why e dey bear these things with reverence, and e dey content to endure inside and outside, for any way wey God allow am. As long as the sweetness of God will fit fill am and cover am like cloth, e dey rejoice for everything; and the more e see say e no get the thing wey e love, whether na the consolation wey dey come from God, as I talk before, or from other people, the more e joy dey grow. Because many times, the soul dey love person with spiritual love; but if e no find the consolation or satisfaction wey e want from the person wey e love, or if e suspect say the person dey give another person more love or satisfaction than am, e go enter suffering, e mind go fall low, and e go begin criticise e neighbour and judge am wrongly. E go dey judge the mind and intention of God servants, especially those wey cause am suffering. From there, e go lose patience, think wetin e no suppose think, and use e tongue talk wetin e no suppose talk. For this kind suffering, e dey like turn to humility wey get pride inside, wey resemble humility, but na really branch wey grow from Igberaga, wey dey spring up beside am– e go dey tell itself: “I no go pay these people attention again, or trouble myself about them again. I go stay completely on my own; I no want hurt myself or them.” And e dey bring itself low with contempt wey don turn away from the right way. Now, e suppose recognise say na contempt this be, from the urge to judge wey e dey feel for e heart, and from the complaints wey e tongue dey make. So e no suppose act like this; because for this way, e no go ever remove the root of Igberaga, or cut off the small pikin wey dey beside am, wey dey stop the soul from reaching the perfection wey e dey aim for. Instead, e suppose kneel for the table of the Most Holy Cross, to receive the food of God honour and the salvation of souls, with free heart, with holy hatred for itself, and with desire wey dey burn: e go dey seek to gain virtue through suffering and sweat, no be through consolation wey e dey seek for itself alone, whether from God or from other people. E go follow the footsteps and teaching of Christ wey dem crucify, and rebuke itself sharply, say: “My soul, you wey be member of the body, you no suppose follow road wey different from the one wey your Head follow. E no fitting at all make the body parts remain soft and comfortable under Head wey wear crown of thorns.” If this kind habit don take root, whether through person own weakness, or the tricks of the devil, or the many urges wey dey shake the heart like wind, then the soul suppose climb the seat of e conscience, reason with itself, and no let anything pass without punishment and correction, hatred and dislike for itself. Na so dem go uproot the root, and as the soul no dey pleased with itself, e go drive away the displeasure wey e get against e neighbour. E go grieve more over the urges of e own heart and thoughts wey no dey under proper control, than over the suffering wey e fit receive from other people, or any insult or trouble wey dem fit cause am.
Na this sweet and holy way the people wey Christ dey fully inspire dey follow; because na through this way dem don pull out corrupt pride from root, together with that deep root of impatience wey we talk about before, say e dey please the devil well-well, because na the beginning and opportunity for every sin; and on the other hand, just as e dey please the devil well-well, na so e no dey please God at all. Pride no dey please Am, but humility dey please Am. The virtue of humility please Am so much for Mary that e compel Am to give her the Word, His Only-Begotten Son, and na she be the sweet mother wey give Am to us. Know this one well: until Mary use the words wey she speak show her humility and pure will, when she talk say: “See me, the Lord handmaid; make e happen to me as Your word talk”–the Son of God never become human inside her; but when she don talk this, she conceive that sweet Lamb wey no get stain inside herself–and through this, the Sweet Truth wey dey from the Beginning show how excellent this small virtue be, and how much the soul wey offer and present im will with humility to im Creator dey receive. So then–for time of hard work and persecution, of insults and harm wey neighbour cause person, of struggles for mind and when spiritual consolation no dey, whether na from the Creator or from creature, (from the Creator in His gentleness, when He withdraw the feeling wey the mind dey get, so that e no be like say God dey inside the soul, because im pains and struggles plenty so–and from fellow creatures, for conversation or enjoyment, or when the soul think say e love pass as dem love am)–for all these things, I dey talk say the soul wey humility don make perfect dey talk: “My Lord, see Your handmaid: make e happen to me as Your word talk, no be as wetin my senses want.” So e dey spread the sweet smell of patience before the Creator, im fellow creature and im own self. E get peace and quiet for im mind, and e don find peace inside battle, because e don drive far from itself that im own will wey pride be the foundation, and e don conceive divine grace inside im soul. And e dey carry Christ wey dem crucify for the bosom of im mind, e dey rejoice for the Wounds of Christ wey dem crucify, and e no dey seek to know anything except Christ wey dem crucify; and na the Cross of Christ wey dem crucify be im bed. Na there e dey give up im own will, and become humble and obedient.
Because obedience no dey without humility, and humility no dey without love. Na the Word show this, because in obedience to His Father and with humility, He run go meet the shameful death for the Cross, as the nails and ropes of love nail Am and tie Am, and He endure with such patience that nobody hear any cry of complaint from Am. Because nails alone no go fit hold the One wey be God and Man, nail Am and fasten Am for the Cross, if Love no hold Am there. Na this I dey talk say the soul dey feel; so e no go rejoice any other way except with Christ wey dem crucify. Because even if e fit reach virtue, escape Hell and get eternal life without sufferings, and still get spiritual consolation and comfort for this world, e no go want dem; instead, e prefer to suffer and endure even reach death, rather than get eternal life through any other way: make e only be say e dey conform itself to Christ wey dem crucify, and clothe itself with His shame and pains. E don find the table of the Lamb wey no get stain.
Oh, glorious virtue! Who no go give himself to death one thousand times, and endure any suffering because e desire to gain you? You be queen wey get the whole world; you dey dwell for the life wey no dey end; because while the soul wey wear you still fit die, you dey use the power of love make am stay with those wey no fit die. Since this virtue excellent like this, and e dey please God, help us and bring salvation to our neighbour, get up, my dearest daughter, from the sleep of carelessness and ignorance. Throw the weakness and frailty of your heart down for ground, so that your heart no go feel pain or impatience over anything wey God allow happen to us, and so that we no go fall into either the common kind of impatience or the special kind, as we dey talk before. Instead, make we serve our sweet Saviour with courage, with freedom of heart and true, perfect patience. If we do otherwise, we go lose grace through the first kind of impatience, and through the second kind, we go hinder our state of perfection; and you no go reach wetin God don call you to.
E be like say God dey call you to great perfection. And na this one make me see am: He dey remove every tie from you wey fit stop you from reaching this perfection. Because, as I don hear, e be like say He don call your daughter come meet Himself; na she be the last tie wey you get with the outside world. Because of this, my heart dey deeply satisfied, with holy compassion, say God don set you free and don take her away from her labours. Now, I want make you completely destroy your own will, so that e no go hold on to anything except Christ wey dem crucify. Na so you go fulfil His will and wetin I desire. So, as I no know any other way wey you fit fulfil am, I tell you say I desire to see you stand firm for true and holy patience, because without this, we no fit reach our sweet goal. I no go talk more. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. ELU
TO SISTER EUGENIA, HER NIECE WEY DEY THE CONVENT OF SAINT AGNES OF MONTEPULCIANO
Two of her nieces, wey be Bartolo Benincasa daughters, be nuns for the Convent of Montepulciano. Na one of dem she write this letter wey follow to. As person dey read am, e fit sense the strong concern wey dey behind the words. Even though Catherine herself never live secluded for convent, she get close relationship with convents, and she know both their best and their worst sides. She get deep and faithful respect for the opportunities wey dem dey give person to live life of high holiness; she especially hold this Convent of St. Agnes close to her heart. At the same time, she know well, as other letters apart from this one show, say even the best convents for that time no give young girls much protection from temptations of the heart, whether the temptation obvious or subtle. Her warnings to her niece carry the authority of person wey get deep concern. Make we hope say Eugenia take dem to heart; and say, as she live the disciplined life wey Catherine desire, she no become unworthy to receive and understand the deep meditation on Prayer wey make up the second part of the letter, with all im beauty. The thoughts for this meditation, like plenty others for Catherine letters, dey explained more fully for her Dialogue–a conversation between God and her soul, wey she compose and dictate while she dey trance during the year 1378. This quotation wey follow show one interesting passage for the letter:–
“For this way, prayer wey person dey use mouth pray fit help the soul and please Me, and through steady practice, the soul fit move from imperfect prayer with mouth reach perfect prayer for mind and heart. But if the soul only want complete the number (of Our Father prayers) wey e plan to pray, or if e leave prayer for mind and heart because of prayer with mouth, e no go ever reach perfection. Sometimes, when one soul don resolve to pray certain number of prayers, I fit visit im mind, sometimes for one way, sometimes for another: one time, with the light to know itself and feel contrition for how e no dey take things serious; another time, with the abundance of My love; another time, by putting the Presence of My Truth before im mind, for different ways as e please Me, and as that soul fit don long for am. And the soul go lack understanding so much that e go turn away from My Visit, so that e fit complete im number, because im conscience dey worry am say e no suppose leave wetin e don start. E no suppose do like this, because this one go be devil trick. Instead, immediately e feel say im mind ready for My Visit, for any of the ways wey I don talk, e suppose leave the prayer with mouth. Then, when the prayer for mind and heart don pass, if time still dey, e fit continue the other prayer wey e plan to say. But if time no dey, e no must worry, or let the matter trouble or confuse am.”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest daughter for Christ sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you for His precious Blood, with the desire to see you taste the food of angels, since na only for this purpose God make you; and so that you fit taste am, God buy you with the Blood of His Only-Begotten Son. But think well, my dearest daughter: person no dey receive this food for earth, but for on high. Na why the Son of God choose make dem lift Him up for the wood of the Most Holy Cross, so that we fit receive this food for this table on high. But you go ask me: Wetin be this food of angels? I go answer you: na God im desire, wey dey draw to itself the desire wey dey deep inside the soul, and the two dey become one.
Na food be this wey, as we still be pilgrims for this life, dey draw to itself the sweet smell of true and sincere good qualities, wey the fire of divine love don prepare, and wey we dey receive for the table of the cross. That one mean say, na through pain and tiredness person dey gain good character, as e dey bring im own fleshly nature down;–na with force and violence person dey take hold of the kingdom of im soul, wey dem dey call Heaven (_cielo_) because through patience e dey hide (_cela_) God inside am. Na this food dey make the soul be like angel, and na why dem dey call am angel dem food; and also because the soul, when e separate from the body, dey taste God as He truly be. He dey satisfy the soul so well that e no dey long for any other thing, and e no fit desire anything except wetin go help am keep and increase this food more perfectly, so that e dey hate anything wey dey against am. So, like person wey get sound judgement, e dey look with the light of most holy faith, wey dey for the eye of the mind, and e dey see wetin fit harm am and wetin go benefit am. And as e don see, na so e dey love and condemn–as I talk, e dey hold im own fleshly nature and all the bad habits wey come from am, tie dem down under the feet of wetin e set im love on. E dey run from everything wey fit draw am towards bad habits or stop am from reaching perfection. So e dey put an end to im stubborn self-will, wey be the cause of all evil, and put am under the yoke of holy obedience, no be only to the Religious Order and the person wey dey lead am, but to even the least creature because of God. E dey run from all human praise and pampering, and e dey take pride only for the shame and sorrow of Christ wey dem crucify: insults, abuse, mockery and harm be like milk to am; e dey rejoice inside dem, so that e go be like the Bridegroom, Christ wey dem crucify. E dey give up conversation with other people, because e see say dem often dey come between us and our Creator, and e dey run enter both the real small room and the small room for im mind.
Na to this I dey call you and the others: and I command you, my daughter wey I love dearly, make you remain forever inside the small room of knowing yourself, where we dey find angel dem food, wey be the strong desire wey God get for us; and inside the real small room, as you dey keep vigil and pray continually with humility and faith, dey remove every creature from your heart and mind, and dey clothe dem with Christ wey dem crucify. Otherwise, you go dey chop for the ground, and I don already tell you say person no suppose chop there. Think am well say your Bridegroom, Christ sweet Jesus, no want anything between you and Him, and He dey very jealous. So, as soon as He see say you love anything apart from Him, He go leave you, and you go become person wey deserve to chop animal dem food. And you no go truly be animal, and food for animals, if you leave the Creator for creature, and goodness wey no get limit for things wey get limit and no dey last, wey dey pass like wind, light for darkness, life for death, Him wey dey clothe you with the sun of justice, wey obedience dey fasten, and with pearls of living faith, firm hope and perfect love, for the one wey dey rob you of dem? And you no go truly be foolish to leave Him wey dey give you perfect purity–so that the closer you hold on to Him, the more the flower of your virginity dey pure–for those wey, again and again, dey give off the bad smell of impurity, dey stain mind and body? Make God, through His mercy wey no get limit, keep dem far from you!
And so that this kind thing no go ever happen to you, dey on your guard: no let misfortune carry you enter any private talk with monk or layperson. Because if I know or hear about am, even if I dey far pass as I dey now, I go give you the kind punishment wey you go remember all your life; I no go mind who dey there. Take care make you no give or receive anything, except when need dey, and make you help everybody together, both those wey dey inside and those wey dey outside. Stand firm and get mature mind. Serve the sisters with tenderness and full watchfulness, especially those wey you see say dem need help. When visitors pass and ask to see you for the iron bars, remain for your peace and no go—but make dem tell the prioress wetin dem wan tell you, unless she command you to go as part of your obedience. Then, keep your head bowed, and be as fierce as hedgehog. Remember the way of behaviour wey that glorious virgin, Saint Agnes, make her daughters follow. Go for confession and talk wetin you need; and when you don receive your penance, run comot. Take care too, make your confessors no be among the men wey bring you up. And no wonder why I dey talk like this; because you fit don hear me talk many times, and na true, say the talk of men and women wey dem dey call devout, wey full of corrupt expressions, dey ruin the souls, habits and practices of people wey take religious vows. Take care make you no tie your heart to anybody except Christ wey dem crucify; because time go come when you go want free your heart but you no go fit, and that one go hard you well-well. I dey talk say the soul wey don taste the food of angels don see for the light say this thing and the other things wey we dey talk about na obstacles between the soul and im food, and because of this, the soul dey run from them with the greatest zeal. I dey talk say the soul dey love and seek wetin fit make am grow and preserve am. And because the soul don see say e dey enjoy this food better through prayer wey person offer as e know imself, e dey practise this kind prayer continually, through every way wey e fit use hold God closer.
Prayer get three kinds. One na prayer wey no dey stop: na the holy desire wey no dey stop, wey dey pray before God, no matter wetin you dey do; because this desire dey direct all your works, both spiritual ones and those of the body, to honour God, and na why dem dey call am prayer wey no dey stop. E be like say na this one the glorious Saint Paul dey talk about when e say: Pray without stopping. The other kind na vocal prayer, when person dey say the offices or other prayers aloud. Dem arrange this one to lead to the third kind—that na mental prayer: your soul dey reach this one when e use vocal prayer with good judgement and humility, so that as the tongue dey talk, the heart no go far from God. But person must make effort to hold im heart and make am stand firm inside the power of divine love. And whenever person feel say God don visit im mind, so that the mind dey drawn to think about im Creator in any way, e suppose leave vocal prayer, and use the power of love fix im mind on the thing where e see say God dey visit am; then, if e get time, when this one don end, e suppose start the vocal prayer again, so that the mind go always remain full and no go empty. And even if many different kinds of struggle plenty for prayer, with darkness for the mind and plenty confusion, as the devil dey make the soul feel say im prayer no dey please God—still, the soul no suppose give up because of those struggles and shadows, but e suppose stand firm with courage and long perseverance, as e remember say the devil dey do this to pull am away from prayer wey be mother, and God dey allow am to test the courage and steadfastness of that soul. Also, God dey allow am so that through those struggles and shadows, the soul go know say e no be anything, and through the goodwill wey e feel say remain inside am, e go know the goodness of God, wey dey give and preserve good and holy wills: this kind will no be something wey God dey grant everybody wey want am.
Na through this way e dey reach the third and last kind of prayer—prayer for mind, where e dey receive reward for the work wey e do for the prayer wey e use mouth pray, wey never perfect. Then e dey taste the milk of prayer wey person dey pray faithfully. E dey rise above im own self—that is, above the strong desires of the senses—and with mind like angel own, e dey join imself to God through the power of love, and e dey see and know with the light of thought, and wear truth like cloth. E become sister to angels; e dey stay with im Bridegroom for the table of desire wey dem crucify, and e dey rejoice as e dey seek God honour and the salvation of souls; because e see well say na for this reason the Eternal Bridegroom run go meet the shameful death of the Cross, and so fulfil obedience to the Father and our salvation. This prayer truly be mama, wey dey conceive virtues through love of God, and born them through love of neighbour. Where you dey show love, faith, hope and humility? For prayer. Because you no go ever take trouble seek wetin you no love; but person wey love go always want become one with wetin e love—that is, God. Through prayer, you dey ask Am for wetin you need; because as you know yourself—the knowledge wey true prayer stand on—you dey see say your need plenty. You dey feel say your enemies surround you—the world with im insults and the way e dey remind you of pleasures wey no get lasting value, the devil with im many temptations, and the flesh with im strong rebellion and struggle against the spirit. And you dey see say, by yourself, you no get existence; since you no get existence by yourself, you no fit help yourself; and so, with faith, you dey hurry go meet the One wey dey exist, wey fit help you and wey want help you for every need, and with hope you dey ask for Im help and wait for am. Na so you suppose pray, if you want get wetin you dey wait for. God for Im Goodness no go ever deny you any just thing wey you ask for this way; but if you do am another way, na small fruit you go receive. Where you go feel sorrow for your conscience? For prayer. Where you go comot the self-love wey dey make you lose patience when insults and other pains come, and wear divine love wey go make you patient, and glory for the Cross of Christ wey dem crucify? For prayer. Where you go breathe the sweet scent of virginity and the hunger for martyrdom, as you dey ready to give your life for God honour and the salvation of souls? For this sweet mama, prayer. This prayer go make you keep your Rule: e go seal for your heart and mind the three solemn vows wey you make for your religious profession, and leave the mark of the desire to keep them until death. This prayer dey free you from conversation with fellow creatures, and give you conversation with your Creator; e dey fill the vessel of your heart with the Blood of the Humble Lamb, and crown am with flame, because na with flame of love dem shed that Blood.
The soul dey receive and taste this mama wey be Prayer more or less perfectly, according to how e dey feed imself with the food of angels—that is, with holy and true desire for God, as e dey raise imself high, as I talk, to receive am for the table of the Cross wey sweet pass. Na why I tell you say I desire to see you feed on angelic food, because I no see how you fit be true bride of Christ wey dem crucify, wey dem consecrate to Am for holy religious life, if no be this way. Do so, make I fit see you as jewel wey precious for God eye. And no dey waste your time. Bath and sink yourself inside the sweet Blood of your Bridegroom. I no go talk more. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO NANNA, BENINCASA DAUGHTER, ONE SMALL GIRL WEY BE HER NIECE, FOR FLORENCE
This small letter wey tender and playful, with imagination wey simple like pikin own and gentle authority for the way e sound, dey encourage us to believe say Catherine value all the good things wey dey for being aunty. We get other signs say the many spiritual ties wey hold her as e dey grow older no ever weaken any bond of natural affection. In fact, whenever e possible, Catherine dey make each natural bond become spiritual bond too—something wey no too common. No doubt, plenty children grow up around her for the large Benincasa household. We know say for the time of the plague, for 1374, Lapa dey bring up eleven grandchildren for her own house. Out of them, eight die from the plague, and we get one small glimpse of Catherine as e dey bury them with her own hands, and as e dey lay them to rest one by one, e dey talk say, “This one, at least, I no go lose.” We no know anything about the small Nanna wey dem write this letter to, except say na the pikin of the elder brother, wey, as we don already see, don move go Florence.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My daughter wey I love well well for Christ, sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood, with the desire to see you as true bride of Christ wey dem crucify, as you dey run from everything wey fit stop you from having this Bridegroom wey sweet and full of glory. But you no go fit do this if you no dey among those wise virgins wey dem consecrate to Christ, wey get lamps with oil inside, and light dey inside too. So see am: if you want be bride of Christ, you must get lamp, oil and light. My daughter, you know wetin this one mean? The lamp mean our heart, because our heart suppose be like lamp. You see say lamp wide for top and narrow for bottom, and na so dem make the heart too. This one show say we suppose always keep am wide for top, through holy thoughts, holy things wey we dey picture for mind, and prayer wey no dey stop; make we always remember the blessings of God, especially the blessing of the Blood wey dem use buy us. Because, my daughter, Blessed Christ no use gold or silver or pearls or other precious stones buy us; no, na His precious Blood He use buy us. So make person never forget blessing wey great like this, but make e always keep am for front of im eyes, with holy gratitude wey sweet, as e dey see how God love us pass wetin anybody fit measure: God no hold back from giving His only-begotten Son to die the shameful death of the Cross, so that He go give us the life of grace.
I talk say lamp narrow for bottom, and na so our heart be too: this one show say our heart suppose narrow towards these things of this world–that mean say e no suppose desire them or love them pass the right measure, or hunger for more than wetin God want give us; instead, make we always thank Him, as we dey see how He dey provide for us with sweet care, so that we no go ever lack anything.
Now, for this way, our heart go truly be lamp. But my daughter, think am well: this one no go reach if oil no dey inside. The oil mean that sweet little virtue, deep humility: because e fitting make the bride of Christ dey humble, gentle and patient; and the measure of her patience go be the measure of her humility, and the measure of her humility go be the measure of her patience. But we no fit get this virtue of humility unless we truly know ourselves, know our misery and weakness, and know say by ourselves we no fit do any good deed, or escape any struggle or pain; because if sickness dey our body, or pain or struggle dey our mind, we no fit escape am or remove am–because if we fit, we for don quickly escape am. So na true well well say, by ourselves, we no be anything apart from disgrace, misery, bad smell, weakness and sins; for this reason, we suppose always remain lowly and humble. But to remain only for this kind knowledge of yourself no go good, because the soul go fall into weariness and confusion; and from confusion, e go fall into despair: so nothing go please the devil pass to make us fall into confusion, so that afterward e go drive us into despair. So we suppose remain for the knowledge of the goodness wey dey God Himself, as we dey understand say He create us for His image and likeness, and create us anew for grace through the Blood of His only-begotten Son, the sweet Lord wey become human; and as we dey think about how the goodness of God dey work inside us all the time. But see, to remain only for this knowledge of God no go good, because the soul go fall into presumption and pride. So e fitting make we join one with the other–that mean, make we remain for the holy knowledge of the goodness of God, and also for the knowledge of ourselves: then we go dey humble, patient and gentle, and for this way we go get oil inside our lamp.
Now then, we must get light–if not, e no go reach. This light must be the light of faith wey holy pass. But the saints talk say faith wey no get works don die, so our faith fit no dey alive or holy, but don die. So we need to always put all our effort into practising virtue, leave our childish ways and empty vanities, and no behave again like girls wey follow the ways of the world, but like faithful brides wey dem consecrate to Christ wey dem crucify; for this way, we go get lamp, oil and light.
The Gospel talk say these wise virgins na five. So I dey tell you say five must dey inside each of us–if not, we no go enter the wedding feast of eternal life.
These five mean say we must bring our five bodily senses under control and discipline them with self-denial, so that we no go ever use them commit sin by taking pleasure or enjoyment wey no get proper control through all of them or some of them. For this way, we go be five, when we don bring our five senses under control.
But remember say that sweet Bridegroom, Christ, dey jealous over His brides pass wetin I fit tell you! So if He see say you love anybody pass Him, He go vex for you at once. And if you no correct yourself, dem no go open door for you to enter the wedding feast wey Christ, the Lamb wey no get any stain, dey hold for all His faithful people. Instead, dem go drive us comot like bad women, as dem do those five foolish virgins. Those ones dey boast only about their body wey never know man and wey remain whole, but na empty boasting: dem lose the virginity of their soul because their five senses don corrupt, and because dem no carry the oil of humility with them, their lamps come go off. Na why dem tell them say: “Comot here go buy oil.” For this place, this oil mean the sweet mouth and praises wey people dey give; because all the people for this world wey dey flatter and praise others dey sell this oil. E be like say dem tell them: “Una no want use una virginity and una good works buy eternal life; no, na people praise una want buy, and na to get people praise una do the works wey una do. Now make una go buy praise, because una no go enter here.” So, my daughter, beware of people praise; and no desire praise for any work wey you fit do, because later dem no go open the door of eternal life for you.
So, as I consider say na this way best pass, I talk say I desire to see you as true bride of Christ wey dem crucify; and so I dey beg you and command you make you try hard to be so. I no get more to tell you. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
LETTERS ABOUT LIFE WEY PERSON CONSECRATE TO GOD
For history, people know Catherine as one of the great people for the Church wey live life of strict self-denial; these letters show her deep personal attitude towards the discipline of denying the flesh. Na woman wey God call, and wey her natural gifts fit, to continually take up the dangerous duty of making people recognise their sin; these letters show us how she understand the protection wey person need as e dey carry out that duty.
Na to people wey live consecrated religious life dem write both letters. Father William Flete na Englishman wey, as e dey pass through Italy when e still young, come love the land well-well, and spend the rest of im life for one hermit room for the Forest of Lecceto. The records of that time give some interesting small details about the kind person wey e be. People know am well because of im strict self-denial and the holiness of im life, but e still be person wey no get patience at all and wey no too dey tolerate others; e dey always find fault with im brother hermits. As Catherine dey write to am, she examine the dangers of life of strict self-denial without sparing anything; person go feel say after man read her sharp words, e no go fit still get much feeling say e righteous pass others. But before long, she carry am join herself for deep, burning contemplation of the perfect life. Na with words of special beauty she describe the generous, loving kindness—wey no dey find fault, wey humble and full of joy—wey true servant of God take dey look people of every kind and condition: “This kind person dey rejoice for every kind person wey e see, and e dey talk say: Thanks be to You, Eternal Father, because You get many mansions for Your house…. E dey rejoice for the differences among people pass as e for rejoice if e see all of them dey follow the same way; because like this, e dey see the greatness of God goodness more clearly. From everything, e dey get the sweet smell of roses.”
For the letter wey Catherine write to Sister Daniella, she explain these ideas further. Nobody know anything about this “great servant of God” apart from wetin Catherine letters to her show. We fit understand something from the fact say she na one of the few people wey this woman of greater standing dey write to as person wey dey the same spiritual level with her. She repeat to Daniella the letter wey she write to Father William–truly, everybody wey dey live consecrated life need this kind warning–then, for the rest of the letter as we give am here, she discuss those higher levels of perfection where love of God and neighbour don finish its perfect work. She want make herself and Daniella observe two things: the first na to keep away from thoughts wey dey find fault with people. Make we no “judge the minds of our fellow human beings, wey na only God get right to judge.” Na the key to her own way of doing her great work of caring for souls she give us here: “When e be like say God dey show us other people faults, stay for the safer side–because e fit be say your judgment no correct. Make silence remain for your lips. And any bad habit wey you fit say other people get, make you at once, with true humility, count am as something wey both them and you get. If that bad habit really dey inside somebody, the person go correct imself better when e see say you understand am with this kind gentleness, and e go talk by imself the thing wey you for tell am.”–The other point wey Catherine press on Daniella na say the life of self-denial, wey she strongly believe say God don call both of them to, no be the most important thing. “Penance and making the body suffer dey good; but no present them to me as rule for everybody. If we make penance our foundation, whether for ourselves or for other people … we go lack understanding, we go begin find fault with people, and we go become tired and very bitter: because we go dey struggle to give God a finished work, when He be Love Wey No Get Limit, and na only desire wey no get limit He dey ask from us.” Truly, for this last thought, Catherine don reach, in one flash, a very deep and high spiritual understanding.
The Saints know all about telepathy long before the Societies of Psychical Research begin show strong interest for the matter. Some modern psychologists fit surprise if dem read the calm passage where Catherine take am as something normal say any servant of God wey dey pray for others get mystical and direct knowledge of the condition of the people wey she dey pray for. From there, she warn Daniella, with as much understanding as any modern person fit show, even though she use different words, about the limits wey person must observe before e fit trust this kind knowledge.
The short note wey end this group no be to one great person wey dey live alone apart from the world, but to one tailor wife. With simple people, Catherine show herself as simple person; but Monna Agnese suppose live the consecrated life just as Sister Daniella. The clear directions wey Catherine give one about her everyday life show the same clear mind and sound judgment as the strong advice wey she give the other. For much the same way, dem distinguish between the excitement wey religious practices dey bring and true consecration. TOP
TO BROTHER WILLIAM OF ENGLAND, OF THE HERMIT BROTHERS OF ST. AUGUSTINE
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest son in Christ, sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood, with desire to see you inside true light. Because without light, we no go fit waka for the way of truth, but we go waka inside shadows. We need two kinds of light. First, light must shine for us to know the things of this world wey no dey last, wey all dey pass like breeze. But we no fit know these things well if we no know our own weakness, and how e dey quick to rebel against its Creator because of the crooked law wey dey bound up with the parts of our body. Every creature wey fit reason need this light, no matter the condition wey e dey, if e want get divine grace and share for the blessing of the Blood of the Lamb Wey No Get Stain. This na the common light wey everybody suppose get, because anybody wey no get am dey for a state of condemnation. Na this be the reason: because e no get light, e no dey for a state of grace; because person wey no know the evil wey dey inside wrongdoing, or who dey cause am, no fit avoid am or hate the cause. For the same way, person wey no know good, and virtue wey dey cause good, no fit love or desire that good.
Soul no suppose just dey satisfied because e don receive the general light; no, e suppose continue with all zeal until e reach the perfect light. Since human beings no dey perfect from the beginning, dem suppose grow for the light until dem reach perfection. Two kinds of perfect people dey walk for this perfect light. Some dey give theirself completely to punishing their body, dey do very hard penance; and so that their flesh no go rebel against their reason, dem don put all their desire more for denying their body wetin e want than for killing their own stubborn will. These people dey chop for the table of penance, and dem good and perfect; but unless dem get deep humility and no give theirself completely to judging according to wetin God want and no be wetin human beings want, dem often dey damage their perfection, as dem dey make theirself judges over people wey no dey follow the same way wey dem dey follow.
This dey happen to dem because dem don put more thought and desire for denying their body wetin e want than for killing their own stubborn will. People like these always want choose times and places and comfort for their mind as e suit dem; dem also want choose the troubles wey dem go face for this world, and their battles with the devil. As dem dey deceive theirself, and their own will dey mislead dem—wetin dem dey call following your own will for spiritual matters—dem dey talk say, “I go like this comfort, no be these attacks or battles with the devil; no be for my own sake, but to please God, and to get Him more fully, because e be like say I dey get Him better this way than that way.” Many times, na like this soul dey fall inside suffering and weariness, and because of them, e no fit bear itself again; so e dey damage the perfection wey e don reach. The smell of pride dey cling to am, but e no dey notice am. Because, if e truly humble and e no dey take too much upon itself, e go see well say the Sweet First Truth dey give conditions, time and place, comfort and trouble, according to wetin we need to reach perfection, and to bring the soul reach the perfection wey dem choose am for. E go see say everything na through love dem give am, and so, na with love.
We suppose receive everything with reverence, as the second group of people dey do. Dem dey remain for this sweet and glorious light, and dem dey perfect for any condition wey dem find theirself. As far as God permit dem, dem dey treat everything with the reverence wey e deserve, as dem dey count theirself worthy to face suffering and scandal for the world, and to miss the comfort wey dem dey receive. Just as dem count theirself worthy of suffering, na so dem count theirself unworthy of the reward wey dey follow suffering. For the light, these people don know and taste the eternal will of God, wey no want anything except our good and make we become holy in Him; na why He dey give His gifts. When soul don know this will, e dey wear am like cloth, and nothing else dey concern am except to see how e fit grow and keep the perfection wey e don reach, for the glory and praise of the Name of God. So, e dey open the eye of the mind to look upon the One wey e dey seek, Christ wey dem crucify, wey be rule and way and teaching for both perfect people and people wey never perfect. E dey see the Lamb wey full of love, wey dey give am the teaching of perfection; and as e dey see this teaching, e dey love am.
Na this be perfection: the Word, the Son of God, chop for the table of holy desire for the honour of God and for our salvation; and with this desire, He run with great zeal go face the shameful death of the Cross. He no avoid any hard work or labour, and He no draw back because we human beings no show gratitude and no get understanding, as we no recognise the good things wey He do for us. He no draw back because of the persecution from the Jews, or because people dey mock, insult or criticise Him. Instead, He endure all of them, as our captain and true knight, wey come to teach us His way and rule and teaching, as He open the door with the keys of His precious Blood, wey He shed with burning love and hatred for sin. As this sweet Word wey full of love talk, “See, I don make a way for una, and I don open the door with My blood. So make una no neglect to follow am, and make una no sit down inside love of unaself, as una dey fail to know the Way because of ignorance, and dey presume to choose am as una like, no be as I wey make am want. So make una rise up and follow Me: because nobody fit go meet the Father except through Me. Na Me be the Way and the Door.”
Then the soul, wey love don capture and wey love dey torment, go run go the table of desire wey holy. E no dey look at itself inside itself, dey find comfort for itself alone, whether na spiritual comfort or comfort for this world. Instead, as person wey don completely destroy im own will through this light and knowledge, e no dey refuse any hard work, no matter where e come from. In fact, inside suffering, pain, plenty attacks from the devil and criticism from people, e dey find food for the table of the Cross: the honour of God and the salvation of people. And e no dey find any reward, whether from God or from other creatures. People like this dey serve God, no be because of their own joy; dem dey serve their neighbour, no be to satisfy their own will or for their own gain, but because of pure love. Dem dey forget themselves, dey remove the old person—their bodily desires—and dey put on the new person, Christ, sweet Jesus, as dem dey follow Am with courage. Na these people dey chop for the table of desire wey holy, and dem get more zeal to kill their own will than to kill and discipline the body. True, dem don discipline the body, but no be that one be their main aim. Dem dey use the body as the tool wey e be, to help kill their own will; because person main aim suppose be, and na to kill im own will, so that the will no go seek or want anything except to follow Christ wey dem crucify, dey seek the honour and glory of His Name, and the salvation of souls. People like this dey always remain for peace and quiet; nobody fit offend dem, because dem don throway the thing wey dey make person take offence—that na their own will. All the persecution wey the world and the devil fit bring go pass under their feet; dem dey stand inside water, hold tight to the small branches of strong desire, and the water no dey cover dem. Person like this dey rejoice for everything; e no dey make himself judge over the servants of God or over any creature wey get sense to reason. Instead, e dey rejoice for every condition and every kind of person wey e see, dey talk say, “Thank You, eternal Father, because You get plenty mansions for Your House.” And e dey rejoice more for the different kinds of people wey e see than e for rejoice if e see all of dem dey follow the same way, because like this, e dey see the greatness of God goodness more clearly. E dey find joy for everything, and from everything e dey get the sweet smell of roses. Even when e clearly see something wey be sin, e no dey carry himself as judge. Instead, e dey look am with true, holy compassion, dey talk say, “Today na your turn, and tomorrow fit be my own, if no be for God grace wey dey preserve me.”
Oh, una wey get holy mind, wey dey chop for the table of desire wey holy, wey don reach the point where una dey use holy food nourish unaselves inside great light, and wey wear the sweet garment of the Lamb—His love and charity! Una no dey waste time dey accept false judgments, whether about servants of God or servants of the world; una no dey take offence at any criticism, whether na against unaselves or against other people. Una love for God and una neighbour dey under proper control; e no be love wey no get control. And because this love dey under proper control, people like this, my dearest son, no dey ever take offence at the people wey dem love; because outward appearances no get power over dem again, and dem don submit themselves make no be people go guide dem, but only the Holy Spirit. See then, these people dey enjoy for this life the pledge of eternal life.
I want make you and the other sons wey no understand reach this light, because I see say this perfection still dey lack for you and for others. Because if e no dey lack for you, you no for fall into this kind criticism, offence and false judgment, reach to talk and believe say na the will of a creature dey guide and control another man, no be the will of the Creator. My soul and my heart dey grieve as I see how you dey spoil the perfection wey God don call you to, under pretence of love and the sweet smell of virtue. Still, na these be the weeds wey the devil don sow for the Lord farm; e do this one to choke the seed of holy desire and doctrine wey dem sow for una farms. So make una decide say una no go do like this again, since God, through His grace, don give una great lights: the first, to despise the world; the second, to discipline the body; the third, to seek the honour of God. Make una no spoil this perfection with una own will for spiritual matters. Instead, make una rise from the table of penance and reach the table of desire for God, where the soul don completely die to im own will, dey nourish itself without suffering on the honour of God and the salvation of souls, dey grow for perfection and no dey spoil am.
So, as person no fit get this condition without light, and as I see say you no get am, I talk say I want, and I still want, to see you for true and perfect light. Na so I take beg una, because of the love of Christ wey dem crucify—you and Brother Antonio and all the others—make una struggle to gain this light, so that dem go count una among people wey dey perfect, no be among people wey never dey perfect. I no go talk more. Remain for the holy and sweet grace of God. I put myself for all of una care. Make una bathe unaselves inside the Blood of Christ wey dem crucify. Sweet Jesus, Jesus wey be Love. TOP
TO DANIELLA OF ORVIETO WEY WEAR THE RELIGIOUS HABIT OF ST. DOMINIC
So, you see say people like this dey enjoy, for this life, wetin dem receive as pledge of life wey no go ever end. Wetin dem receive no be the payment, but the pledge—dem no wait until the life wey dey last for ever before dem receive am, where life dey without death, belleful dey without person tire for the food, and hunger dey without pain. The pain of hunger dey far from them, because dem get everything wey dem desire; and to tire for food because belle don full dey far from them, because that na the Food of Life wey no get any lack. Na true say person dey begin enjoy the pledge for this life like this: the soul dey begin hunger for the food of the honour of God and the salvation of souls. As the soul dey hunger for am, na so e dey feed on am; yes, the soul dey nourish itself with love for neighbour, wey e get hungry desire for. That na food wey no dey ever satisfy the people wey dey feed on am. E no dey ever end their hunger, and because of that, the hunger dey last for ever. Just as pledge na the beginning of assurance wey dem give person, wey make am expect to receive payment (no be say the pledge dey perfect by itself, but through the trust wey the person get, e dey give assurance say fulfilment go come), na so the soul wey love Christ deeply, wey don already receive for this life the pledge of love for God and its neighbour, no dey perfect by itself, but e dey wait for the perfection of life wey no fit die. I talk say this pledge no dey perfect—that mean say the soul wey dey enjoy am never reach the kind perfection wey go make am no feel suffering, whether for itself or for others: for itself, because of the wrong wey e dey do God, through the crooked law wey dey bound inside the parts of our body; and for others, because of the wrong wey neighbour dey do. True true, e dey perfect for grace, but e no get the perfection of the saints wey dey for eternal life, as I don talk; because their desires no carry suffering, but our own still carry am. You know how e be with the true servant of God, wey dey nourish himself for the table of holy desire? E dey blessed and e dey grieve, just as the Son of God be upon the wood of the Most Holy Cross: because the flesh of Christ suffer grief and torture, and His soul dey blessed, through its union with the Divine Nature. Na so, through the union of our desire with God, we suppose dey blessed, and make His sweet will cover us like cloth; we suppose still dey grieve, through compassion for our neighbour, as we dey throw away pleasures and comforts of the senses, and dey put our flesh under discipline.
But listen, my daughter and sister wey I love dearly. I don talk to you and myself for general way, but now I go talk to you and myself for particular way. I want make we do two special things, so that lack of knowledge no go block us from the perfection wey God dey call us to; so that the devil, under the cover of virtue and love for neighbour, no go nourish the root of overconfidence inside our soul. Because na from this we go fall enter false judgments; as we dey think say we dey judge correctly, we go dey judge wrongly: many times, if we follow wetin we feel say na true, the devil go make us see plenty truths so e fit lead us enter falsehood; and this na because we dey make ourselves judges of the minds of our fellow human beings, wey na only God get right to judge.
Dis na one of di two things wey I wish make we free ourselves from completely. But I want make we learn dis lesson with sense. Na dis be di way wey get sense: if God clearly reveal our neighbour fault to our mind, no be only once or twice, but many times, we no suppose ever tell di person wey di matter concern about dat particular fault. Instead, make we correct, in general, di bad character of all di people wey we get duty to judge, and gently, with kindness, help good character take root for dem. Make firmness dey inside di kindness, as e fit need. And even if e seem say God don show us another person faults again and again, unless special revelation dey, as I don talk, make we still take di safer way, so dat we go escape di devil deceit and wickedness; because na dis desire e go use as hook to catch us. So, make your mouth remain quiet, and make wetin you talk na holy talk about good character and how to reject bad character. And any bad character wey you feel say you recognise for other people, make you at once count am as something wey concern both dem and yourself, always with true humility. If dat bad character really dey any such person, e go correct imself better, as e see say you understand am so gently, and e go tell you wetin you for tell am. And you go dey safe, and you go block road for di devil, wey no go fit deceive us or stop your soul from reaching perfection. Know say we no suppose trust anything just because of how e appear, but make we put such things behind us and hold on only to understanding and knowing ourselves. And if e ever happen say we dey pray especially for some fellow human beings, and for prayer we see some light of grace for one of di people wey we dey pray for, but we no see any for another person wey still be servant of God–instead, e seem to you say im mind dey low and no dey bear fruit–no use dat one take conclude say serious fault or something wey e lack dey inside am, because your opinion fit be false. Because sometimes, when person dey pray for di same person, for one occasion e go find am for such light and holy desire before God, sotey di soul of di person wey dey pray go seem to grow strong because of how well di other person dey do; and for another occasion, you go find am when im soul seem so far from God, and full of darkness and temptations, sotey to hold am before God go become hard work for anybody wey dey pray for am. Sometimes, dis fit happen because of fault from di person wey dem dey pray for, but more often, no be fault cause am, but na because God don withdraw Himself from dis soul–dat mean say, He don withdraw di feeling of sweetness and consolation wey dey come from Him, but He no withdraw grace. So di soul go remain without fruit, dry, and full of pain–and God go make di soul wey dey pray for am perceive dis. And God dey do dis out of mercy for di soul wey dey receive di prayer, so dat you fit help Him scatter di cloud. So you see, my dear sister, how our opinion for show say we no know anything and deserve correction, if na only because of how things appear we judge say bad character dey dis soul. Therefore, if God show us di soul as e dey so troubled and dark, when we don already see say e no lose grace, but na only di sweet feeling of God presence e no get–I beg you, then, make you and me and every servant of God give ourselves to knowing ourselves fully, so dat we fit know God goodness more fully; so dat, as His light dey guide us, we go stop to judge our neighbour and take up true compassion, with deep desire to proclaim good character and correct sin for both ourselves and dem, for di way we don talk about before.
We don talk about one thing, but now I dey tell you about the other one, wey I dey beg make we correct for ourself: if sometimes devil or the very bad way wey we ourself take understand matters dey torment us, dey make us want direct or see all God servants dey follow the same way wey we ourself dey follow. Because e dey often happen say soul wey see say e dey grow through plenty penance go want make everybody follow that same way; and if e see say dem no dey follow that way, e go vex and shock, dey feel say dem no dey do wetin right: whereas sometimes, the person dey do better and get more virtue pass the person wey dey criticise am, even though e no dey do as much penance. Because to dey perfect no mean to dey punish body hard or kill am, but to kill that our stubborn will wey dey lead us to bad. And na this way, where we don destroy that will and submit am to the sweet Will of God, we suppose truly want make everybody follow. Penance and to punish body hard dey good; but no present dem to me as rule for everybody, because all bodies no be the same, and also because e dey often happen say person go need stop penance wey e don start because of different unexpected things wey fit happen. So, if we make ourself or other people build on penance as foundation, e fit end for nothing, and e fit no complete at all, so that comfort and virtue go fail the soul; because, when dem take away the thing wey the soul love and put first for everything, e go be like say dem don take God away from am, and so e go fall into weariness and very great sadness and bitterness. Inside that bitterness, e go lose the active life and prayer wey full of fervour wey e don dey used to. So you see the bad thing wey go follow if person make penance alone im main concern: we go lack understanding, begin dey find fault with people, and become weary and very bitter; we go struggle to give only work wey get end to God, wey be Goodness wey no get end and wey dey ask us for desire wey no get end. So, we suppose build our foundation on killing and destroying our own stubborn will wey dey lead us to bad; when that will don submit to God will, we go direct sweet, hungry desire wey no get end towards God honour and the salvation of souls. Na so we go take chop for the table of that holy desire wey no dey ever vex with itself or with im neighbour, but dey rejoice and find fruit for everything. Miserable woman wey I be, I dey mourn say I never follow this true teaching; instead, na the opposite I don do, and because of this, I dey feel say I don often fall into vex and the habit of judging my neighbour. So I dey beg you, because of the love of Christ wey dem crucify, make healing dey for this weakness and every other weakness wey I get; so that you and I fit begin today to follow the way of truth, with light to build our true foundation on holy desire, without putting our trust for how things appear and how dem make us feel; so that we no go carelessly neglect ourself and judge our neighbours their faults, unless na out of compassion or to correct wrong for everybody.
We go fit do this if we dey feed ourself for the table of holy desire: otherwise, we no go fit. Because na from desire we dey get light, and light dey give us desire; so each one dey feed the other. Na why I talk say I desire to see you inside the true light. I no get more to talk. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. GO UP
TO MONNA AGNESE, WIFE OF FRANCESCO, WEY BE TAILOR FOR FLORENCE
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest daughter for Christ, sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood, with desire to see you wear true and perfect humility like cloth–because na small virtue wey dey make us great for the sweet eyes of God. Na this virtue urge and move God to make His most sweet Son become man inside Mary Womb. As dem dey bring proud people low, na so dem dey lift this virtue high; e dey shine for the eyes of God and people; e dey tie wicked people their hands, e dey join the soul with God, e dey purify us and wash away the dirt of our sin, and e dey call on God to show us mercy. So, my sweetest daughter, I want make you strive to embrace this glorious virtue, so that you fit cross the sea of this world wey storm dey trouble, without storm or danger.
Now, make you find comfort for this sweet and sincere virtue, and make you bathe yourself for the Blood of Christ wey dem crucify. And when you fit make time for prayer, I beg you, make you do am. And make you love every being wey fit reason with tender love. Then, I beg you and command you make you no fast, except, when you fit, for the days wey Holy Church command. And if you no feel say you get enough strength to fast for those days, make you no fast. For other times, make you no fast, except for Saturday when you feel say you fit. When this heat don pass, make you fast for the days of Holy Mary, if you fit, and no pass that one. And make you drink something apart from water every day. Work hard to make your holy desire grow, and from now on, leave these other things alone. Make you no worry or feel down because of us, because all of us dey well. When e please the Divine Goodness, we go see one another again. I no get more to tell you. Remain for the holy and sweet grace of God. Comfort my sweet daughters, Ursula and Ginevra. Sweet Jesus, Jesus wey be Love. TOP
LETTERS WEY ANSWER SOME CRITICISMS
Catherine get plenty opportunity to suffer because of the strong habit wey people wey society respect get to find fault with others—the same habit wey she condemn for the last group of letters. Her life full of things wey she eagerly do outside the usual way, and this one often make people wey follow the same religion with her and people from her town no trust her. We no fit tell wetin exactly make the loyal friends wey she write this next short letter to vex; but we fit appreciate the fresh and pure spirit of humility wey Catherine use give them this hard instruction: make dem accept any criticism wey people make against her.
The very things wey people go later see as proof say she holy na the same things wey make people suspect her when she still dey alive. One person wey we no know, wey the reports about the extraordinary way she dey stay without food dey trouble, apparently take one step wey people today go see as somehow disrespectful: the person write her one letter to express strong objection. The fact say Catherine no fit, or no too want, eat as much as other people na one of the wonders of her life wey most interest the simple people of her time. E clear say, partly because of the severe penance wey she use discipline her body from childhood, as people dey do for the Middle Ages, her body condition don become very far from normal while she still young. Na almost only salad and water she dey take; anybody wey want know more fit read the plenty details wey the people wey write her life story provide. Meanwhile, this letter show say her own way of looking at the matter dey reasonable. E also show the gentle dignity wey she use receive criticism. The small remark for the end—”I beg una, make una no rush to judge, if una no sure say una don receive light for God’s presence”—na the only hint of the natural urge to feel offended, unless person read the beginning of the letter as gentle irony, as person fit easily want do. TOP
TO MONNA ORSA, WIFE OF BARTOLO USIMBARDI, AND TO MONNA AGNESE, WIFE OF FRANCESCO DI PIPINO, TAILOR FOR FLORENCE
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest daughter for Christ sweet Jesus: I, Catherine, servant and slave of the servants of Jesus Christ, dey write to una for His precious Blood, with the desire to see una continue steadfastly for holy desire, so that una no go ever look back. Because if una do otherwise, una no go receive una reward, and una go break the word of the Saviour, wey talk say make we no turn back to look the furrow wey plough make for ground. So, make una stand firm, and no fix una mind on wetin una don do, but on wetin una still get to do. And wetin we get to do? Na to dey always turn our love back to God, reject the world with all the joy wey e dey offer, and love virtue, as we dey bear with true patience wetin the divine goodness allow make we face. Make we remember say anything wey He give us na for our good, so that we go become holy for Him. For the Blood, we go find say na so the truth be. So we suppose fill our memory with this glorious Blood, wey show us this kind sweet truth, so that we go always remember am. Na so I want make una do, my dearest daughters: make una stand firm for this life until death, and when una life end, make una receive the Eternal Vision of God. I no get more to talk here.
My sweet daughter wey I love well-well, I dey correct you because you no keep wetin I tell you for mind—not to answer anybody wey tell you anything about me wey no sound good to you. Now, I no want make you do so again. Instead, I want make una two answer anybody wey tell una about my faults like this—say the faults wey dem don mention no plenty reach all the other ones wey dem still fit mention. Tell dem make compassion move their hearts before God, just as their words dey make am look—and make dem pray earnestly to God wey get divine goodness for me, make E correct my life. Then tell dem say na the Highest Judge go punish every fault wey I get, and reward every labour wey person bear for His Name. As for Monna Paula, I no want make you vex with her at all: instead, think of her as good mama wey want test her daughter to see whether she get virtue or not. I confess with all truth say I never make much progress for myself; but I get hope for my Creator, wey go make me correct myself and change the way I dey live. Make una take comfort, and no cause unaselves any more pain; because we go dey united inside the fire of divine Love, and neither demon nor any creature go fit take this union from us. I no get anything more to tell una. Make una remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO ONE RELIGIOUS MAN FOR FLORENCE WEY THE PENANCE WEY SHE DEY DO SHOCK AM
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest father wey I love pass for Christ sweet Jesus: Na me, Catherine, one servant of Jesus Christ wey no get use, dey put myself for your care: with the desire to see us united and changed inside that sweet, eternal and pure Truth wey dey destroy everything wey be false and every lie inside us. My dearest father, I thank you from my heart for the holy zeal and watchful care wey you get for my soul: because e clear say wetin you dey hear about my life dey worry you well-well. I dey sure say nothing dey move you except your desire for the honour of God and for my salvation, and na this dey make you fear the attacks and deceptions of devils. As for the particular fear wey you get, father, about the way I dey behave concerning food, e no surprise me; because I dey assure you say no be only you dey fear, but me sef dey tremble, because I fear the tricks of the devil. If no be say I trust the goodness of God and I no trust myself, as I know say I no fit put any confidence for myself. Because you send message ask me whether I believe say dem fit deceive me or not, and you talk say if I no believe so, na trick of the devil be that. My answer be say no be only about this thing, wey pass wetin the body fit naturally do, but about all the other things wey I dey do too, I dey always fear because of my weakness and the cunning of the devil, and I dey think say dem fit deceive me; because I know very well say the devil lose the blessed happiness of heaven, but e no lose wisdom, and as I don talk, I recognise say e fit use that wisdom deceive me. But then I turn and lean on the Tree of the Most Holy Cross of Christ wey dem crucify, and na there I go fasten myself; and I no doubt say if love and deep humility nail me and hold me with Him, the devils no go get power against me—not through my own virtue, but through the virtue of Christ wey dem crucify.
You send message give me say make I pray to God especially so that I go fit chop. My father, I dey tell you, and I dey talk am for God presence, say I don always use every way wey dey my power force myself to chop once or twice each day. And I don dey pray all the time, I still dey pray to God, and I go continue to pray to Am, say for this matter of food, make He give me grace to live like other creatures, if na His will—because na wetin me too want. I dey tell you say, plenty times, after I don do wetin I fit do, I dey look deep inside myself, to recognise my weakness, and to recognise God, wey don use very special grace make me correct the sin of chop-chop wey pass measure. E dey pain me well-well say no be through love I take correct that my miserable fault. For my own side, I no know any other remedy wey I fit use, except to beg you make you pray to that Truth wey High Pass All and wey dey for Ever, make He give me grace to fit chop, if e please Am, and if this one go bring more honour to Am and salvation to my soul. And I sure say God for His goodness no go reject your prayers. I beg you, if you see any remedy, make you write tell me; and as long as e go bring honour to God, I go gladly accept am. I still beg you make you no rush judge, if you never clearly receive light for God presence. I no get any other thing to tell you. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. BACK TO TOP
TO BROTHER BARTOLOMEO DOMINICI OF THE ORDER OF PREACHERS, WHEN E BE BIBLE READER FOR FLORENCE
For Catherine, the belief in the wrath wey dey come na something wey real well-well, and the teachings about demons wey common for her time dey easily come out for her mouth. She accept these things as she meet them. But wetin surround her spirit and give am breath na the way she see God love. The spiritual history of the human race, from creation reach the coming of the Holy Spirit and the support wey the soul dey always receive for the Sacrament of the Altar, na revelation to her of the One Love wey surround everything, wey dey pour out afresh in new measure and new forms for every stage of the journey of human destiny.
And so, for this small letter, she dey invite us make we enter with her into the “sea wey peaceful and deep” wey dey inside the words “God na Love.” For other places, both for her Dialogue and for one letter to Brother Matteo Tolomei, she use deep understanding examine the different relationships wey humanity wey God don redeem fit get with the God wey love us; she tell us how servant wey dey obey because of fear fit become friend wey dey obey because of gratitude and desire for spiritual blessings; and how, through the work of the Holy Spirit, these lower kinds of love fit change become the love of a son, wey dey seek God because of God Himself, “with nothing for between.” And when human love don reach this point, how e go reflect the love of the One wey “no need human work or His own gifts?” How e go become love wey no be only to receive, but wey dey act and bring new things into being? Catherine give the simple Christian answer: “God don love us when nobody love Am, but we dey love Am because He love us…. We no fit bring any benefit to Am, or love Am with this love wey come first. Yet God dey demand from us say, as He don love us without any second thought, na so we too suppose love Am. So how we fit do this thing, since He dey demand am from us and we no fit give am to Am? I dey tell you: through one way wey He don establish, wey we fit use love Am freely, without even small thought of any benefit for ourselves: we fit be useful, no be to Am, because that one no possible, but to our neighbour…. To show the love wey we get for Am, we suppose serve and love every creature wey get sense to reason…. Every virtue dey receive life from love, and na inside love person dey gain love, that is, by lifting the eye of our mind to see how much God love us. When we see say God love us, we no fit do any other thing except to love…. So you see say na through God virtues dey begin grow inside us, and na for our neighbour we dey bring them to birth.”
Na so Catherine deepest and highest meditations dey end with something wey person fit put into practice. Her main thought, for here as for other places, resemble St. Bernard own well-well. No love yourself because of yourself, but because of God! Na wetin she dey repeat all the time. For the same meaning, Bernard explain at length how the soul dey grow until e reach the highest stage, where love for self don disappear so much that even gratitude don remain behind, and person dey love himself and God because of God alone.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Na to you, papa wey I love well-well and wey dear to me, because of the reverence wey I get for the Sacrament wey sweet pass, and pikin for Christ Jesus: I, Catherine, servant and slave of the servants of Jesus Christ, dey write and send comfort inside His precious Blood, with the desire to see you catch fire, dey burn, and make His love wey dey burn pass everything fill your whole being, because I know say person wey this love don set on fire and fill im whole being no dey look im own self. So, na this I want make you do. I dey call you make you enter through this love wey dey burn well-well, enter sea wey get peace and wey deep. Na this I just discover afresh now–no be say the sea na new one, but e new to me for wetin my soul dey feel–inside that word, God na Love. And inside this word, just as mirror dey reflect person face, and sun dey shine im light on top earth, so e dey reflect inside my soul say all His works, no matter wetin dem be, na only Love, because nothing bring dem about apart from love. Na why He talk say, “I, God, na Love.” From this, light dey shine on the mystery wey nobody fit fully understand of the Word wey become human being. Na the power of love make dem give us the Word with such humility wey put my pride to shame, and wey teach us make we no look at His works, but at the burning devotion of the Word wey dem give us. He talk say make we do like person wey love: when im friend come with present, e no dey look the hands to see the gift wey im friend bring, but e dey open the eye of love and look im friend heart and affection. Na so He want make we do when the goodness of God, wey high pass, wey dey forever, and wey sweet pass everything, visit our soul. This goodness dey visit us then with blessings wey nobody fit measure. Make memory act quick to receive the intention wey dey inside this divine love; and make the will rise with desire wey dey burn well-well, receive and look the Heart of sweet and good Jesus, the Giver, wey dem offer as sacrifice. Na so you go find say you don catch fire, fire don cover you like cloth, together with the gift of the Blood of the Son of God; and you go free from all pain and sickness. Na this take away the pain of the holy disciples when dem need to leave Mary and one another, and dem gladly endure that separation so dem go fit sow the word of God. So run, run, run.
About the matters of Benincasa, I no fit reply unless I dey Siena. Thank Messer Nicolao for the love wey e don show dem. I and Alessa and Cecca, poor women, dey place ourselves for your care one thousand times one thousand times. Make God dey inside your soul forever, amen. Jesus, Jesus.
Catherine, servant of the servants of God. GO UP
TO BROTHER MATTEO DI FRANCESCO TOLOMEI OF THE ORDER OF PREACHERS
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest son for Christ sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood, with desire to see you seek God for truth, no be through your own fleshly desires or through any other creature, because we no fit please God through anything wey come between us and Him. God give us the Word, His Only-Begotten Son, without looking for any benefit for Himself. Na true say we no fit add any benefit to Him; but e no be so the other way round, because even though we no dey serve God because of our own benefit, we still dey gain benefit. Na Him get the flower of honour, and na we get the fruit of benefit. He don love us when we never love Him, and we dey love because He love us: na by grace He dey love us, and na by duty we dey love Him, because we get duty to love Him. We no fit add any benefit to God, just as we no fit love Him as free gift, without duty. Because na we get obligation to Him, no be Him get obligation to us, because before anybody love Him, He don love us, and na why He create us for His Image and Likeness. So na so e be: we no fit add any benefit to Him, and we no fit love Him with this love wey come first. Still, I dey tell you say God dey demand from us say, just as He love us without any second thought, na so we too suppose love Him. So how we fit do this, since He dey demand am from us, and we no fit give am to Him? I dey tell you: through one way wey He don establish, wey go make us fit love Him freely, without looking at all for any benefit for ourselves; that is, we fit be useful, no be to Him, because that one no possible, but to our neighbour. Now, through this way, we fit obey wetin He dey demand from us for the glory and praise of His Name; to show the love wey we get for Him, we suppose serve and love every creature wey fit reason, and extend our love to good and bad people, to every kind of people, as much to person wey dey treat us badly and criticise us as to person wey dey serve us. Because God no dey favour person because of who the person be, but He dey look at holy desires, and His love dey reach righteous people and sinners.
True true, He dey love one person as son, another as friend, another as servant, and another as person wey don leave Him, wey He dey long for make the person return–these last ones na wicked sinners wey no get grace. But how the Father wey High Pass All dey show His love to these people? Na by lending them time, and within that time He dey give them plenty opportunities, either to turn from their sins, as He dey take away the chance and power wey dem get to do all the evil wey dem want do, or He get plenty other ways to make them hate vice and love virtue; and love for virtue dey take away the desire to sin. And so, through the time wey God give them out of love, dem dey change from enemies to friends, dem dey receive grace, and dem dey become fit to inherit wetin belong to the Father.
E dey love as sons those wey dey serve Am for truth without any fear wey slave get for im master, those wey don cancel and kill their self-will, and wey, through God, dey obey every creature wey fit reason, even till death. Dem no be hired workers wey dey serve Am because of wetin dem go gain; dem be sons. Dem no dey cling to consolation, and dem dey rejoice inside tribulations. Na only how dem go make themselves resemble Christ wey dem crucify dem dey seek, and dem dey nourish themselves with di shame, hard work and sorrows wey E bear. This kind people no dey seek God or serve Am because of sweetness or consolation, whether na spiritual one or one for this life, wey dem dey receive from God or from another creature. Dem no dey seek God or their neighbour for their own sake. Instead, dem dey seek God for God sake, because E deserve make dem love Am; and dem dey seek their own good for God sake, for di glory and praise of His Name. Dem dey serve their neighbour for God sake, to benefit Am in any way wey dem fit. These people dey follow di footsteps of di Father, and dem dey rejoice with all their heart as dem show love to their neighbour. Dem dey love di servants of God through di same love wey dem take love their Creator. And dem dey love people wey never perfect with love wey want make those people reach perfection, as dem dey dedicate holy desire and prayers wey no dey stop to them. Dem dey love wicked people wey dey lie inside di death of mortal sin, because dem be beings wey fit reason, wey God create, and wey di same Blood buy back just as E buy them too. Because of this, dem dey mourn over di condemnation of those people, and dem go give themselves to bodily death to rescue them. As for those wey dey persecute them, spoil their name, and judge them because dem take offence at them, dem dey love these people both because dem be creatures of God, as I don talk, and because na through these people their virtue dey face test and dem dey get help to reach perfection—especially for patience, that royal virtue, that sweet virtue wey no dey take offence or lose peace, and wey no unfavourable wind or trouble from people fit bring down. Na this kind people dey seek God without anything for between, and dem dey truly love Am as dear and rightful sons. E too dey love them as true father, and E dey show them di secret of His love, to make them heirs of His eternal kingdom. Because of this, dem dey run, as di Blood of Christ dey refresh them and di fire of divine love dey burn inside them, and through this love dem dey receive full light. This kind people no dey run for di path of virtue according to their own way; no, dem dey follow di way of Christ wey dem crucify, as dem dey follow His footsteps. Even if e possible for them to serve God and gain virtue without hard work, dem no go want am. These people no dey act like di second set of people, di friend and di servant, because di service of these last ones get another aim behind am. Sometimes, na wetin di person go gain e dey look. Person fit reach deep friendship through this way, when e know wetin e need and e know di person wey dey do am good, wey e see say fit help am and ready to help am. But at first, e be servant, because e know im own wrongdoing and di punishment wey follow am. So, because e fear punishment, e dey drive im sin comot, and e dey embrace virtue with love, as e dey serve im Lord, wey e don offend. E begin get hope from di kindness of His Lord, as e dey consider say His Lord no want make sinner die, but make e turn back to God and live. If di person remain only inside fear, that one no go enough to give am life, and e no go reach di full favour of im Lord; instead, e go be hired servant. Even after e don become friend, e no suppose remain only for love of di fruit and consolation wey e fit receive from im Lord. This kind love no go strong; e go fail when sweetness, consolation and joy of mind no dey again, or when any unfavourable wind blow against am, whether na persecution or temptation from di devil. Then e go fail at once under temptations of di devil or troubles from di flesh. So, e go fall into confusion because consolation for di mind no dey again; and when other creatures persecute and insult am, e go fall into impatience.
So you see say this kind love no strong. No, person wey love with this kind love dey do like St. Peter, wey love Christ tenderly before the Passion; but e no strong, so e fail for the time of the Cross. But later, after Holy Spirit come, e separate imself from love for sweetness, e stop to fear, and e reach love wey strong, wey don pass through the fire of plenty tribulations. From there, as e don reach the love wey son get, e bear all those things with true patience–e even run enter them with great joy, as if na marriage feast e dey go, no be torment. Na because e don become son. But if Peter for remain inside the sweetness and fear wey e feel during the Passion and after the Passion of Christ, e for no reach the kind perfection wey go make am son and champion of Holy Church, person wey love souls and dey seek them. But take note of the way wey Peter and the other disciples follow, so dem fit get strength to leave their fear like slaves and their love for consolation, and receive Holy Spirit, as the Sweet Truth wey dey from beginning don promise them. Na so Scripture talk say dem lock themself inside the house, and remain there for vigil and prayer wey no stop; dem stay ten days, and then Holy Spirit come.
Now na this teaching we and every creature wey fit reason suppose receive: make we lock ourself inside the house, and remain for vigil and prayer wey no stop; make we stay ten days, and then we go receive the fullness of Holy Spirit. When He come, He give them light with truth; and dem see the secret of the love of the Word wey no get measure, together with the will of the Father, wey no want anything except to make us holy. Na the Blood of that sweet Word wey full of love show us this: the Word wey return to His disciples when the fullness of Holy Spirit come. He come with the power of the Father, the wisdom of the Son, and the mercy and gentleness of Holy Spirit; so the truth of Christ come to pass, as He tell His disciples: I go go and I go return to una. Na then He return, because Holy Spirit no fit come without the Son and the Father, because He and Dem be one. So He come, as I don talk, with the power wey dem dey attribute to the Father, the wisdom wey dem dey attribute to the Son, and the goodwill and love wey dem dey attribute to Holy Spirit. The Apostles show this well, because through love, their fear disappear at once. So with true wisdom dem know the truth, and dem go with great power against people wey no believe; dem throw idols down and drive devils out. No be with the power of this world or strength of body dem do this, but with strength of spirit and the power of God, wey dem don receive through God’s grace. Now na so e go happen to people wey don rise from the dirt of mortal sin and the misery of this world, and begin taste the Highest Good and fall in love with His sweetness. But as I don talk, if person remain only for fear, e no go escape hell; instead, e go do like thief wey no steal because e dey fear where dem go hang am; but e for no stop to steal if e no expect punishment. Na the same thing when person love God because of the sweetness wey e dey get from am; that one mean say the person no go strong and perfect, but e go weak and no perfect.
The way to reach perfection na the way of the disciples, as I don talk. That na to say, as Peter and the others enter house come lock theirself inside, na so those wey don reach the love of the Father, wey be sons, don do and suppose do. Those wey want reach this state suppose enter the house and lock theirself inside; that na the house of the knowledge wey dem get about theirself, wey be the room where the soul suppose stay. Inside this room, another room dey, wey be the knowledge of the goodness of God as E dey for Himself. So, from the knowledge wey the soul get about itself, e dey gain true humility, with holy hatred for the wrong wey e don do against its Creator, and through this, e dey reach true and holy patience. And from the knowledge of God wey e find inside itself, e dey gain the virtue of love wey burn well-well: na from there e dey get holy desires wey full of love. Na this way e dey keep watch and pray without stopping—that na, as e remain inside something wey sweet and glorious like the knowledge of itself and of God. I talk say e dey keep watch, no be only with the eye of the body, but with the eye of the soul; that na, the eye of understanding no dey ever close, but e dey remain open, dey look the One wey e dey seek and Love wey mouth no fit describe, Christ wey dem crucify: and na there e dey find love and its own guilt. Na because of that guilt Christ give us His Blood. Then the soul dey lift itself up with the deepest devotion, to love wetin God loves and to hate wetin E hates. And e dey direct all its works in God, and do everything for the glory and praise of His Name. Na this be the prayer without stopping wey Paul talk about when e say, “Make una pray without stopping.” Now, na this be the way to rise from being only servant and friend—that na, from the fear of slave and from the tender love wey person get for the comfort of im own soul—and to become real servant, real friend, real son. Because when person truly become son, that one no mean say e stop to be servant and real friend; instead, e be servant and friend in truth, without thinking of im own interest or anything else apart from to please only God.
We talk say dem stay for ten days, and then the Holy Spirit come. Na so the soul wey want reach this perfection must observe ten days, wey mean the ten commandments of the law. And together with the commandments of the law, e go keep the Counsels; because dem join together, and person no fit keep one without the other. True, those wey dey for the world must keep the Counsels for their mind, through holy desire, and those wey don free from the world must keep them both for their mind and for their actions. So, if the soul receive the fullness of the Holy Spirit, with true wisdom wey come from true and perfect light and knowledge, and with courage and power to make am strong for every battle, e go become mighty, especially against itself, as e dey rule over its own fleshly nature. But you no go fit do all this if you dey waka about, dey spend plenty time for talk, dey stay far from your room, and dey neglect the choir. Na because I consider this, I tell you when you dey leave me say make you try well-well to run from too much talk and to spend time for your room, and make you no abandon the choir or the dining room (as far as you fit), and make you keep watch with humble prayer: and so fulfil my desire, when I tell you say I want see you seek God in truth, without anything for between. I no get more to tell you. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO ONE MANTELLATA OF SAINT DOMINIC WEY DEM DEY CALL CATARINA DI SCETTO
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My sister and daughter wey I love pass for Christ, sweet Jesus. Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you for His precious Blood, with the desire to see you as real servant and bride of Christ wey dem crucify. We suppose be servants, because na with His blood dem buy us. But I no see how our service fit add anything to Him; so, we suppose benefit our neighbour, because na through our neighbour we dey test and gain virtue. You know say every virtue dey receive life from love; and na inside love we dey gain love, that na, as we lift the eye of our mind to see how much God loves us. When we see say God loves us, we no fit do any other thing apart from to love; as we dey love Him, we go hold virtue tight through the power of love, and we go hate vice and reject am.
So you see say na through God we dey conceive virtue dem, and na for our neighbour we dey bring dem come to birth. You know well say when your neighbour get need, you dey bring out love like pikin wey dey inside your soul, and you dey show patience when e wrong you. You dey pray for am, especially for people wey don wrong you. Na so we suppose do; if people no dey faithful to us, we suppose dey faithful to dem, and faithfully seek their salvation; make we love dem freely, no be as exchange. That one mean say, make you careful so that you no go love your neighbour because of wetin you wan gain; because that kind love no go be faithful love, and you no go dey answer the love wey God get for you. Just as God don love you freely, na so E want make you return this love to your neighbour, since you no fit return am to Him, make you love your neighbour freely and no be as exchange, as I don talk. Whether dem wrong you, or you see say their love for you, your joy or wetin you dey gain don reduce, you no suppose reduce or hold back your love for your neighbour; instead, love am with tenderness, bear with am and endure im faults; and look on God servants with great comfort and reverence.
Make you careful so that you no go behave like mad and foolish people wey want begin investigate and judge the actions and habits of God servants. Person wey dey do this kind thing really deserve strong correction. Know say if we want make all God servants follow our own way, e no go different from to set law and rule for the Holy Spirit—something wey nobody fit ever do. Make the soul wey dey lean towards this kind judgment understand say the root of pride never comot, and true love for neighbour never take root—that is, to love am freely and no be as exchange. So make we love God servants, and make we no judge dem. In fact, e good make we love every creature wey get sense to reason: we must love those wey no dey in the state of grace, with sorrow and deep pain because of their sin, because dem dey wrong God and their own soul. Na so you go dey in agreement with that dear Paul wey full of love, wey dey mourn with those wey dey mourn, and rejoice with those wey dey rejoice; na so you go mourn with those wey dey for sorrowful condition, because you desire make God receive honour and make dem receive salvation; and you go rejoice with God servants wey dey rejoice, wey get God through tender love.
So you see say na through love for God we dey conceive virtue dem, and na through love for our neighbours we dey bring dem come to birth. If you dey like this—dey love your neighbour sincerely, without any falsehood for your love or your heart, freely, without thinking of wetin you go gain, whether for spiritual things or things of this world—you go be true servant, and through your neighbour you go answer the love wey your Creator get for you; you go be faithful bride, no be unfaithful bride. Bride dey become unfaithful to her bridegroom when she give another creature the faithfulness wey she suppose give am. You be bride, because for Christ circumcision, E show say E go marry the whole human race. As you dey look this love wey mouth no fit describe, you suppose love Him without anything wey go separate you from God. Na so you dey become your neighbour servant, dey serve am for everything as your power reach. Truly, you be Christ bride, and you suppose be your neighbour servant. If you be faithful bride, since the love wey we get for God no fit add any gain to Him or render Him any service, we suppose, as I don talk, serve our neighbour with true love wey come from the heart. No other way dey wey we fit serve Him. Na why I tell you say I desire to see you as true servant and bride of Christ wey dem crucify. I no get more to talk. Remain inside God holy and sweet grace. Sweet Jesus, Jesus wey be Love. TOP
LETTER DEM TO NERI DI LANDOCCIO DEI PAGLIARESI
Neri di Landoccio dei Pagliaresi na one of the appealing group of Catherine secretary dem, wey Stefano Maconi and Barduccio Canigiani join too. Something really dey touch heart for the thought of these three young men from Tuscany, wey come from noble families and wey dem raise with good manners; the whole picture get the character of Italy and the Middle Ages. Without leaving life for the world or taking religious vows, dem attach themselves to the Beata Populana with pure and deep devotion, dedicate their time and strength to serve her, catch fire from the high ideals wey she get, and after her death, follow wetin she want for their future. The faces wey appear small time later for paintings like Botticelli “Adoration of the Magi,” help us understand the kind people wey these young men be.
Among the three secretaries, na Neri first begin serve Catherine. Na im introduce most of the people wey later become her disciples to her, and plenty leta wey different people write, wey still dey till today, show say this small group love am well-well. E get sensitive mind, deep understanding, and e dey quick lose hope–e dey read Dante, e sef na poet, e dey torment imself for mind, and, as im later life show, e get tendency to fall inside deep, lasting sadness. E must don sabi how to handle people wisely, get strong influence, and probably get character wey dey draw people to am, because Catherine send am more than once as her representative for important matters–one time, to go tell Pope Gregory for Avignon say she dey come, and later again, to the corrupt but splendid royal court of Queen Giovanna for Naples. To obey the last wish of im spiritual mama before she die–wey probably understand im needs well–e become hermit after her death.
Catherine write to this good soul wey fear dey worry with very special tenderness. “Rudurudu for mind,” with the sadness and helplessness wey dey hold person back, na the evil for this world wey her clear mind, firm decision, and ability to understand things deeply hate pass all. She use all her usual strength try protect her beloved disciple from this danger wey dey always trouble am. As we don see, na the love of God, rather than His wrath, always be the main message of Catherine teaching. She never dwell on am with more seriousness than here, as she look deep into the mercy of God wey nobody fit measure, and write with firm assurance: “Na this be His truth: say He create us to give us eternal life.” Her words must don bring reassurance to anybody wey darkness don cover im understanding. And her practical advice never fit one person particular needs pass the way e fit inside these especially gentle leta, wey she write to somebody wey im temptations and spiritual dangers different well-well from her own.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest son for Christ sweet Jesus. I Catherine, servant and slave of the servants of Jesus Christ, dey write to you for His precious Blood: with the desire to see you inside the true light, so that inside this light you go know the truth of your Creator. Na this be His truth: say He create us to give us eternal life. But because human being rebel against God, this truth no come to fulfilment, and because of this, He come down to the deepest depth wey person fit come down reach, when God wear our human nature like cloth. So, inside this glorious light, we see say God don become man, and na to fulfil His truth inside us He do this: and He don truly show us this through the Blood of the loving Word, so that wetin we hold by faith, the price of that Blood don prove am to us. The creature wey get power to reason no fit deny say na so e be.
So, I want make the hope wey dey inside the Blood, and the fire of the love of God wey nobody fit measure, burn up your confusion and make am disappear; make nothing remain except true knowledge of yourself, and through this knowledge, make you humble yourself, grow, and feed the light inside your soul. No be He ready to pardon pass the way we ready to sin? And no be He be the Doctor and we be the sick people, He wey carry our sins? And no be He dey see rudurudu for mind as something wey bad pass all other faults? Yes, na true. So, my dearest son, open the eye of your understanding inside the light of the most holy faith, and see how much God love you. And as you look His love, and the lack of knowledge and coldness for your heart, no fall inside confusion; instead, make the flame of holy desire increase, with true knowledge and humility, as I don talk. And the more you see say you never respond well to the great favours wey your Creator don show you, humble yourself more, and talk with holy determination: “Wetin I never do today, I go do am now.” You know say confusion no agree at all with the teaching wey you don always receive. Na leprosy wey dey dry up soul and body, keep them inside constant suffering, tie the arms of holy desire, and no allow person do wetin e want do; e dey make the soul no fit bear itself, and turn the mind towards inner struggles and different-different imaginations; e dey rob the soul of supernatural light, and darken the natural light wey e get. So person go fall into serious lack of faith, because e no know the truth of God wey He create us inside–that is, say He truly create us to give us eternal life. So, with living faith, with holy desire, and with hope for the Blood of Christ, make the devil of confusion suffer defeat.
I no go talk more. Remain inside the holy and sweet grace of God. I pray make He give you His sweet blessing. Sweet Jesus, Jesus wey be Love.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My son wey I love well-well and wey sweet to me for Christ, sweet Jesus. Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: I dey desire to see the light of faith wey holy pass for your life, so that nothing wey fit happen to you go ever shake you; instead, make your mind get peace about all the mysteries of God, as you dey look the love wey mouth no fit describe, wey move Am to bring creatures wey fit reason out from Himself, to give us His image and likeness, and to buy us with the Blood of the Lamb wey humble and no get stain. If you do like this, you go receive everything wey happen to you with the reverence wey e deserve, and with true humility, you no go accept things just as dem appear, when sometimes, because of the devil deception, things come look to you as if dem don pass their proper measure, because of the many things wey occupy your mind and the sweet sufferings for your body. I no go talk more. Remain inside the holy and sweet grace of God. Make Christ wey Blessed give you His eternal blessing. Sweet Jesus, Jesus wey be Love.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My son wey I love well-well and wey sweet to me for Christ, sweet Jesus. Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: I dey desire to see you continue to grow from one virtue to another, until I see you return to that sea of peace where you no go ever fear say you fit separate from God. Because that dirty, crooked law wey dey fight against the Spirit go remain for this earth, and e go don give the earth wetin e suppose give am. My sweet son, I want make you, as long as you dey live this life, put all your effort to live as person wey don die to all insistence on your own will, and through this kind death, you go gain virtue. If you live like this, you go leave the law of crooked desire for this earth. So you no go fear say God fit allow for your own case wetin He allow for that other person own, and you no go suffer because, for small time, the human part of you dey separate from me and from the rest of the family. Take heart, and make wetin Truth talk remain for your mind– say not even one person go lost from His hands. I talk say from His hands, because everything na His own. And I know say you understand me without plenty words. I no go talk more. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO MONNA GIOVANNA AND HER OTHER DAUGHTERS FOR SIENA
“Teach us, O Lord, and give us power to live the life of saints and angels!” Cardinal Newman cry out. Something wey fine and resemble Catherine prayer dey for the Our Father prayer of the blessed souls for Purgatory wey Dante write:
“As Your angels dey offer their will to You as sacrifice, as dem dey sing hosanna, make human beings do the same with their own will.”
From the gentle thoughts about not fighting back wey start this letter, Catherine turn, with a change wey fine just as e sudden, to the wonderful picture of the holy soul as horse wey no get bridle, wey dey run with great speed “from grace to grace, from one virtue to another.” Plato don make person familiar with the picture of the soul as person wey dey drive chariot–even without mentioning Browning for “The Two Poets of Croisic”. Catherine own comparison no too common, but e get power reach the other one. For her, the will dey free only when e pure: desires wey no pure and wey sinful no be sign of freedom at all; instead, na dem be the bit and bridle wey dey hold am back as e dey rush with fire towards God. This same thought dey for the writing of one modern theologian–Dr. Moberly–even though the way he put am no paint the picture as clearly. He write say, “When either good or bad moral character reach true completion, e no go leave room for the uncertainty wey dem present as the test for free will…. Full power to sin no be the key to freedom. Instead, any power to do wrong wey dey inside person dey directly violate the reality of free will…. Free will no mean say the creature dey independent; instead, e mean say the creature become fully who e be through complete dependence. Freedom na when who person be and goodness become one.”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dear daughters wey I love pass for Christ Jesus wey sweet: Na me, Catherine, servant and slave of di servants of Jesus Christ, and una mother for Christ, dey write to una and comfort una inside di Precious Blood of di Son of God. Na gentle Lamb He be, wey no get any stain; no be di power of nails or spear kill Am, but na di power of love and charity wey no get measure, wey He get and still dey get for di creatures wey He make. Oh, di love of our God wey mouth no fit describe! You don teach me, Love wey sweet pass all, and You don show me, no be only with words—for You talk say plenty words no dey please You—but with actions, wey You talk say dey please You, and wey You dey demand from Your servants. And wetin You don teach me, O Love wey nobody create? You don teach me say I suppose bear, with patience like lamb, no be only harsh words, but even hard and painful blows, harm and loss. And together with this, You want make I dey innocent and without stain, make I no harm any of my neighbours and brothers and sisters; no be only those wey no dey persecute us, but even those wey dey harm us. You want make we pray for dem as special friends wey dey bring good and great gain for us. And You want make we get patience and gentle heart, no be only when dem harm us or we lose things of this world, but for everything wey fit go against wetin I want: just as You no want make Your own will happen for anything, but di will of Your Father. How then we go raise our head against di goodness of God, dey wish say na our twisted will go happen? How we no go want make di will of God happen?
O Jesus, Love wey sweet pass all, make Your will always happen inside us, as e dey happen for Heaven through Your Angels and saints! My dearest daughter for Christ, na this gentle heart our sweet Saviour want find inside us: make our hearts get complete peace and calm, make we dey content with everything wey He plan and do concerning us, and make we no want times or seasons to follow our own way, but only His own. Then di soul, wey don remove all im own wishes and wear di will of God like cloth, dey please God well-well. Like horse wey no get rein, e dey run fast well-well from grace to grace, from virtue to virtue; because e no get any rein wey dey hold am or stop am from running, since e don cut off from imself every desire wey no dey in order and every urge to follow only im own will. Na these things be di ropes and reins wey no dey allow di souls of people wey dey live spiritual life to run.
Di matters of di Crusade dey continue to get better and better, and di honour wey dem dey give God dey increase every day. Continue to grow for virtue, and equip di ship of your soul, because our time don dey near. Comfort Francesca and bless am on behalf of Jesus Christ and me; and tell am make e get zeal, so that when I return, I go find say e don grow for virtue. Bless and comfort all my sons for Christ. Today-today, di ambassador of di Queen of Cyprus come talk with me. E dey go meet di Holy Father, Christ for earth, to urge am concerning di matters of di holy Crusade. And again, di Holy Father don send message go Genoa to urge dem concerning di same matter.
Make our sweet Saviour give una His eternal blessing! Remain inside di holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. GO UP
TO MESSER JOHN, DI SOJA WEY DEY FIGHT FOR PAY AND LEADER OF DI GROUP OF SOJA WEY COME DURING DI TIME OF FAMINE
_This letter na letter of introduction and confirmation, wey dey certify say e fit believe everything wey Fra Raimondo of Capua tell am. Na so di said Fra Raimondo go meet di said Messer John and di other captains, to persuade dem to go fight against di unbelievers if e happen say other people go go. And before e leave, e receive from dem and from Messer John a promise wey dem make on di sacrament say dem go go, and dem sign am with their own hands and put their seals on am._
Na so the old heading for this letter be. E get special interest to imagine Catherine as she dey write to that remarkable gentleman, Sir John Hawkwood. The friendly sympathy wey she get for this bold soldier wey dey fight for anybody wey pay am, almost like sister own, show for the way she add the word “glory” to her usual words, “The honour of God and the salvation of souls,” for the last sentence—something wey she no dey normally do. Dem tell us say the letter and Fra Raimondo really touch Hawkwood, and say no be only vow he vow to join the Crusade: as no Crusade come happen, from that time he carry weapon fight only for regular war. Person wey follow wetin this Englishman do later for life fit wonder small wetin “regular war” mean for him mind. Still, make we remember one good thing about Hawkwood: he speak against the massacre for Cesena—and no be only that time him character show, for one short moment, the honour of a knight. Make him bones rest in peace inside the Duomo of Florence, that city wey he bring terror and fear reach her gates, but wey no hold grudge against am, and wey, for the end, order grand burial ceremonies for am and give am tomb among her honoured sons!
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
To una, my brothers wey I love well-well and wey dear to me for Christ Jesus: I, Catherine, servant and slave of the servants of Jesus Christ, dey write inside His precious Blood: with desire to see you as true son and knight of Christ, so that you go desire to give your life one thousand times, if need dey, to serve sweet and good Jesus. This na gift wey go pay for all our sins wey we don commit against our Saviour. My dearest and sweetest brother for Christ Jesus, e go be great thing now if you fit draw back small enter your own heart, think well, and reflect on how great the pains and anguish wey you don endure be, as you dey serve the devil and collect pay from am. Now my soul desire make you change your way of life, and make you and all your followers and companions take the pay and the cross of Christ wey dem crucify; so that una go be Christ soldiers, to march against those unbelievers wey be dogs and wey hold our Holy Place, where the Sweet Truth wey dey from the beginning rest and suffer death and pains for us. So I gently beg you for Christ Jesus: since God and our Holy Father too don order crusade against the unbelievers, and you dey enjoy war and fighting so much, make you no fight Christians again—for this na wrong against God; instead, go fight the unbelievers! Because e be great cruelty for us wey be Christians, and members wey join together inside the Body of Holy Church, to persecute one another. We no suppose do so; instead, make we rise with perfect zeal, and lift ourselves above every evil thought.
E surprise me well-well say you, wey don promise, as I hear, say you ready to go die for Christ for this holy crusade, now want make war for these areas. This no be the holy state of heart wey God demand from you if you wan go place wey holy like this and deserve deep respect. As I see am, you suppose now, for this present time, prepare yourself to live with virtue, until the time go come for us and the others wey go dey ready to give their lives for Christ: na so you go show say you be brave and true knight.
This father and son of mine, Brother Raimondo, dey come meet you, and na him dey bring this letter to you. Trust wetin he tell you; because he be true, faithful servant of God, and he no go advise you or tell you anything except wetin go bring honour to God and safety and glory to your soul. I no go talk more. I beg you, my dearest brother, make you remember say your time short. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO MONNA COLOMBA FOR LUCCA
Make we hope say Monna Colomba, wey no dey take serious things serious, listen to Catherine gentle but very clear advice and turn away from her unserious ways. If she sabi see the funny side of things—and this no be rare thing among elderly widows wey get light mind—she must don feel loving amusement as this virgin wey get pale face count herself among those wey “dey waka for the way of luxury and pleasures,” and “set themselves as example of sin and vanity.” But the way Catherine use “I” and “we” for this matter, even if e look as if she stretch am too far, pass just style of speech to make her strong correction softer. We learn from the story of her life say, till her life end, she no ever stop to repent bitterly and with tears because, when she dey twelve years old, she allow one elder sister dress her fine and make her hair lighter according to the fashion of that time. As she tell the priest wey dey hear her confession, the reason for this terrible fall na simply say she enjoy beautiful things—but anytime she remember am, horror dey always fill her heart.
The way dem take apply the finding of Christ for the Temple inside this letter dey make person wonder, but e no lack grace.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
To you, my dearest sister and daughter for Christ Jesus wey sweet: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write inside His precious Blood, with the desire say I go see you as farmland wey dey bear plenty fruit, wey dey receive the seed of the Word of God, and dey bear fruit for yourself and other people. I want see you, wey don dey become old woman now and wey dey free from the ties of this world, as mirror of virtue for younger women, wey their marriage to their husbands still tie them to the world.
Chai, chai, I see say we be ground wey no dey bear fruit, because we dey allow the affections and desires of this world wey pass their proper limit choke the Word of God, and we dey follow the way of the world’s luxury and pleasure, dey try to please our fellow human beings instead of our Creator. And something wey even worse still dey, because the evil wey we ourselves dey do no reach us; where we suppose be example of virtue and modesty, we dey make ourselves example of sin and vanity. And just as the devil no want fall alone, but want make plenty people follow am, na so we dey entice other people enter the same vanity and amusements wey we ourselves dey enjoy. Because of your love for virtue and your salvation, you suppose withdraw from empty amusements and worldly wedding celebrations–because dem no fit your present state for life–and try keep other people wey go like dey there away. But you dey talk bad talk, and dey entice young women wey want stop to dey go these things because of their love for virtue, as dem see say na wrong against God. So e no surprise me if no fruit show, since dem don choke the seed as I talk. Maybe you go find some excuse, dey talk say, “Still, I must give in to my friends and relatives by doing this, so that dem no go vex and get annoyed with me.” Na so fear and the wrong way we dey satisfy our own desires dey drain our life, and often dey kill us; dem dey rob us of the perfection wey God choose us for and dey call us to. God no dey accept this excuse; because we no suppose give in to people for any matter wey go wrong God and our own soul; and we no suppose love or serve them except for those matters wey come from God and wey fit our state for life.
Chai, see me, miserable person! Na our relatives or friends or any fellow human being buy us? No; na only Christ wey dem crucify be the Lamb wey, with love wey nobody fit fully understand, sacrifice His Body, so that He become our Purification and Healing, our Food and Clothing, and the Bed where we fit rest. He no consider love of self or bodily enjoyment, but He humble Himself inside pain, dey endure shame and insults, dey seek the honour of the Father and our salvation. E no fit at all make we poor, miserable human beings hold on to another way different from the one wey the Sweet Original Truth follow.
You know say no be inside luxury and pleasure dem person dey find God. We see say when our Saviour lost for Temple as dem dey go the Feast, Mary no fit find Am among friends or relatives, but she find Am for Temple, where E dey debate with the learned teachers. E do this one to give us example—for na Him be our Rule, and na Him be the Way we suppose follow. Notice say the account talk say E lost as dem dey go the Feast. My sister wey I love well-well, know say, as we don talk, no be for feasts or dance parties or games or weddings or places of enjoyment person dey find God. No; to go those places na one very sure way to lose Am, and to fall into plenty sins and faults, and to dey satisfy yourself with careless enjoyment wey pass measure. Since na this reason make us lose God wey dey with us through grace, any way dey to find Am again? Yes; na to follow Mary. Make we join her look for Am, with bitter sorrow, pain and hatred for the fault we commit against our Creator because we wan please human beings. So, e fit us to go the Temple, and na there we go find Am. Make our hearts, our minds and our desires rise up together with this Company of Bitter Sorrow, and make we go the Temple of our soul; na there we go know ourselves. Then, when the soul recognise say for im own e no be anything, e go recognise the goodness wey God get towards am—God wey be the One wey dey. Then zeal go lift up the will, and e go love wetin God loves and hate wetin God hates. Then, as the soul dey reason with imself, e go rebuke the memory wey don keep the merriment and pleasures of the world inside imself, but no keep or hold on to the favours, gifts and great benefits of God, wey don give us Himself with this kind great fire of love. E go rebuke the mind, wey don give imself to understand the will of fellow creatures, and the outward displays and customs of the world, instead of the will of im Creator. Because of this, the will and fleshly love don turn dem to love and desire those coarse things wey dey please the senses, things wey dey pass like wind. The soul no suppose do like this, but e suppose pay attention to and know the will of God, wey no dey seek or want anything apart from to make us holy; na because of this E give us life.
God never set you free from the world, because your affections and desires wey pass measure don choke you and drown you inside the world. Now, you get more than one soul? No. If you get two, you fit give God one and give the world the other one. You no get more than one body either, and this body dey tire because of every small thing.
Dey share your earthly possessions with poor people. Put yourself under the yoke of holy and true obedience. Kill, kill your own will, so that e no go tie itself so much to your relatives; discipline your body by denying am comfort, and no dey pamper am with soft living like this. Despise yourself, and no put value on high position or riches, because na only virtue dey make us truly noble, and the riches of this life na the worst poverty when person hold dem with love wey pass measure and wey no join to God. Remember wetin the glorious Jerome talk about this matter, something wey person no fit repeat too often: e forbid widows to give themselves to plenty soft living, or to dey rub oil for their face, or to wear special or delicate clothes. Dem no suppose dey keep company with young women wey dey vain or dey live loose life, but dem suppose stay for their cell: dem suppose do like the turtledove, wey, when her mate don die, dey mourn forever, dey stay by herself, and no want any other company. My dear Sister wey I love well-well, make your close company be only with Christ wey dem crucify; set your affection and desire on to follow Am for the way of shame and true humility, with gentleness, as you tie yourself to the Lamb with the bonds of love.
Na this my soul dey desire: make you be true daughter, and bride wey dem don consecrate to Christ, and field wey dey bear fruit—not barren, but full of the sweet fruits of true virtues. Hurry, hurry, because time short and the road long. Even if you give everything wey you get for this world, time no go stop im journey because of you. I no go talk more. Remain inside the holy and sweet grace of God. Forgive me if I don talk too much, because na the love and zeal wey I get for your salvation make me talk all these things. Know say I go far prefer to do something for you than just to talk. Make God fill you with His sweetest Favour. Sweet Jesus, Jesus wey be Love. TOP
TO BROTHER RAIMONDO OF CAPUA WEY DEY FOR THE ORDER OF PREACHERS
Letter wey follow na one of the famous letters for the world. The way art and books don record the scene wey e describe don make many people know Catherine—people wey, if no be so, for hardly know the kind person wey she be. Dem don translate the letter plenty times, but most translators don avoid the first and last paragraphs, with their surprising metaphors wey mix together and wey, to our modern sense of wetin proper, almost dey shock person. But surely, we want the whole letter just as Catherine pour am out; full of strong excitement, with her feelings clearer than her thoughts, lifted enter one realm where sense of wetin proper and logic no get meaning, and using the most ordinary figures of speech—like the ones wey the buying and selling around her naturally bring to her mind—to express feelings wey mouth no fit talk, wey the events she describe stir up inside her. After all, congregations today dey sing without any worry:
“Jesus, let me still remain Inside Your heart and Your Wounded Side.”
As Catherine mind dey work for this moment, she no fit avoid to repeat this image of the Blood. As she dey write, she still dey tremble from the close contact wey she get with the man wey dem execute for the Middle Ages.
One young gentleman from Perugia, wey im name na Niccolo Tuldo, don receive death sentence because e talk against the Government of Siena. E no appear say e be serious political plotter, but just one young man wey im support for the nobles make am use proud or bitter words without thinking. But Government wey be _newcomer to high position_ dey always quick to take offence. We hear of one man for that time wey dem sentence to death and execute because e no invite one of the Riformatori to feast!
For those days, dem dey put people to death for small reasons: but probably, to suffer death no easier for them than e be for people for our own time. We get clear accounts of how Niccolo Tuldo no fit believe the sentence wey e receive—this disbelief turn to terror, to rage, to rebellion, and to deep despair. Then Catherine go meet am; na her own words tell the rest. As person dey read about the wonderful effect wey her comforting presence get, as person dey see the terrified young man become quiet and gentle, dey hold on with deep longing to the spiritual strength of this woman wey body no strong, and at the end begin share not only her spirit of calm surrender, but even some of her overflowing spiritual joy, another scene must come to mind—George Eliot wonderful description for “Adam Bede” of how Dinah minister to Hetty inside prison. But this scene really happen; that other one na only imagination. And for here, no be another person, but the woman wey give the comfort herself, reveal wetin the experience mean to her own spirit.
As Catherine help Niccolo Tuldo reach an end wey light fill so much that e recognise the place of judgment as holy, and e die in full agreement with the will of God, she achieve one great wonder wey only Christianity fit accomplish: she lift one of those cruel turns of fate wey look as if dem no get purpose and wey dey shake faith, bring am into unity with the living work of redemption for the world.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Father wey I love pass and wey dear to me well-well, and my dear son in Christ Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you, as I dey commend myself to you inside the precious Blood of the Son of God; with desire to see you catch fire and drown inside that His sweetest Blood, wey mix with the fire of His most burning love. Na wetin my soul desire be this: to see you inside am, you and Nanni and Jacopo my son. I no see any other remedy wey fit help us reach those chief virtues wey we need. Sweetest father, your soul, wey don make itself food for me—(and no moment dey pass wey I no receive this food for the table of the sweet Lamb wey dem kill with love wey burn so much)—your soul, as I talk, no for fit gain this small virtue, true humility, if e no drown inside the Blood. Na from hatred this virtue go born, and na from love hatred go born. Na so the soul dey born with purity wey perfect well-well, just as iron dey come out purified from furnace.
So, I want make you lock yourself inside the open side of the Son of God, wey be open storehouse of treasure, full of sweet fragrance, so tey even sin itself dey get sweet fragrance for there. Na there the sweet Bride dey rest for the bed of fire and blood. Na there dem dey see and show the secret of the heart of the Son of God. Oh, Source wey dey flow, wey dey give person wetin e go drink, wey dey stir every desire of love, wey dey give gladness, wey dey give light to every mind and fill every memory wey fix itself on You! So that person no fit hold, get for mind or love any other thing, except this Jesus wey sweet and good! Blood and fire, Love wey no get measure! Since my soul go receive blessing as I see you drown like this, I want make you do like person wey dey use bucket draw water, come pour am on another thing; na so make you pour the water of holy desire on the head of your brothers, wey be parts of our own body, wey join us for the body of the sweet Bride. And take care, make the deception of the devils—wey I know say don give you trouble, and go still give you trouble—or wetin another human being talk, no ever make you turn back: instead, always stand firm for the time wey everything look cold pass, until we fit see blood wey dem shed with sweet desires wey full of love.
Get up, get up, my fada wey sweet pass! Make we no sleep again! Because I dey hear the kind news wey make me no want bed to rest again or any worldly position. I just receive one Head for my hands, and the sweetness wey e give me pass wetin heart fit think, tongue fit talk, eye fit see, or ear fit hear. The will of God continue through the other mysteries wey happen before; I no go talk about them, because the story go too long. I go visit the man wey you know: because of this, e receive so much comfort and consolation, so tey e confess im sins and prepare imself very well. And e make me promise, for the love of God, say when the time to carry out the sentence reach, I go dey with am. So I promise, and I do am. Then for morning, before the bell ring, I go meet am: and e receive great consolation. I lead am go hear Mass, and e receive Holy Communion, wey e never receive before. Im will come agree with the will of God and submit to am; and na only one fear remain: say e fit no get strength when the moment reach. But the goodness of God wey no get measure and wey dey glow deceive am, as e put such affection and love inside am, with strong desire for God, so tey e no know how e go stay without God. E come talk say: “Stay with me, and no abandon me. Then everything go dey well with me. And I go die with peace for my heart.” And e rest im head for my chest. Then I hear the rejoicing, and I breathe in the fragrance of im blood; and the fragrance of my own blood join am too, wey I desire to shed for Jesus, the sweet Bridegroom. And as desire dey grow for my soul, and I feel im fear, I talk say: “Take heart, my sweet brother; because we go soon reach the Wedding Feast. You go reach there as person wey don bathe for the sweet Blood of the Son of God, with the sweet Name of Jesus, wey I want make e never leave your memory. And I go wait for you for the place of justice.” Now think am, fada and pikin: all fear come leave im heart, and im face change from sorrow to gladness; and e rejoice, e full of great joy, come talk say: “How this kind grace take reach me, say the sweetness of my soul go wait for me for the holy place of justice?” See, e don receive so much light, so tey e call the place of justice holy! And e talk say: “I go go with full joy and strength, and e go be like say na one thousand years before I reach, as I dey think say you dey wait for me there.” And e talk words about the goodness of God wey sweet so tey dem fit break person heart.
Then I wait for am for the place of justice; and I remain there dey pray without stopping, for the presence of Mary and Catherine, Virgin and martyr. But before I reach, I lie face down for ground, come stretch my neck put for the block; but my desire no reach there, because I still dey too conscious of myself. Then I get up! I pray, I press her, I cry, “Mary!” because I want this grace: make she give am light and peace for im heart for the moment of death, and then make I see am reach im goal. Then my soul come full so much that, even though plenty people dey there, I no fit see any human being, because of the sweet promise wey dem make to me.
Then he come like gentle lamb; as he see me, he begin smile, and he want make I make the sign of the Cross. When he don receive the sign, I talk say: “Ledaun! Go for the Wedding, my brother wey sweet me pass! Because e no go tey before you enter life wey no dey end.” He lie face down with great gentleness, and I stretch him neck out; I bend down, and remind am of the Blood of the Lamb. The only thing wey him lips talk na Jesus! and, Catherine! As he dey talk so, I receive him head for my hands, close my eyes inside God Goodness, and talk say, “Na wetin I want!”
Then God-and-Man appear, as clear as person fit see the brightness of the sun. He stand there with wounds for Him body, and receive the blood; inside that blood, fire of holy desire dey, wey grace don give and hide inside the soul. He receive am inside the fire of Him divine love. When He don receive him blood and him desire, He still receive him soul, wey He put inside the open storehouse of Him Side, wey full of mercy; the Truth wey be the source of all truth dey show say na by grace and mercy alone He receive am, no be because of any other work. Oh, to see God goodness sweet well-well, pass wetin mouth fit talk! See the sweetness and love wey He take wait for that soul wey don leave the body! He turn Him merciful eye towards the soul, as e come enter inside Him Side, bathed in blood wey get power through the Blood of the Son of God. Na so God receive am through power—He get power to do am! The Son too, wey be Wisdom, the Word wey become human being, give am and make am share for the love wey dem crucify, the love wey make Him accept painful death of shame through the obedience wey He show the Father, for the good of the whole human family. And the hands of the Holy Spirit lock am inside.
But he make one gesture wey sweet reach to draw one thousand hearts. And I no surprise, because he don already taste the divine sweetness. He turn like Bride wey don reach the entrance of her bridegroom house, wey turn her head and look back, bow to the people wey follow her come, and use the gesture show say she dey thank them.
When he don rest, my soul rest for peace and quiet, inside blood fragrance wey sweet so much that I no fit bear to remove the blood wey fall on me from him.
Ah, see me, miserable person! I no go talk again. I remain for this earth with envy wey great pass. And e be like say the first new stone don already dey for e place. So make una no wonder if the only thing wey I tell una to do na to see unaselves as people wey don drown inside the blood and flame wey pour from the side of the Son of God. Now then, my sons wey sweet me pass, make una no neglect una duty again, since the blood don begin flow, and receive the life. Sweet Jesus, Jesus wey be Love. GO UP
TO GREGORY XI
Na this be the first letter to Gregory wey don reach our time; e fit be the first one wey Catherine write to am, or e fit no be. E look fairly certain say she don get dealings with am before then. As early as 1372, we see say she dey write to Gerard du Puy, wey be the Pope relative and Papal Legate for Tuscany. E clear say this letter na reply, and e get some parts wey e look like say she expect du Puy to share with Gregory. Maybe Gregory don try contact her through him cousin. For that time, e no be unlikely thing at all for one great Church leader to do like that; even though he be man wey sabi the ways of the world, he still get sincere reverence for humble men and women.
Even as e be so, Catherine write for her letter to Gerard du Puy about the condition of the Church, with sorrow and holy vexation wey she go continue to feel until she die: “To answer the first of the three things wey you ask me, I go talk say I believe say our sweet Christ for earth suppose completely remove two things wey dey destroy the Bride of Christ. The first na the love and care for family members wey don too much; dem suppose put this kind attachment to death completely. The other one na that kind soft-heartedness wey don too much, wey come from mercy wey dem carry go too far…. Christ see three vices as especially evil—impurity, greed for riches, and pride wey swell well-well. These things dey rule among the prelates inside the Bride of Christ, and these prelates no care about anything except luxury, honour and plenty riches. Dem need firm justice to correct dem, because pity wey dem carry go too far na the greatest cruelty. As for the other question, I talk say: When I tell you say make you work hard for Holy Church, no be only the work wey you suppose do about things of this world I get for mind. The main thing na say you and the Holy Father suppose work hard and do wetin una fit do to remove those shepherds wey be like wolves, wey no care about anything except food, fine palaces and big horses. Ah, wetin Christ win for the wood of the Cross, dem dey spend am with prostitutes! I beg you, even if you go die because of am, make you tell the Holy Father to put an end to this kind wickedness. And when time reach to ordain priests or appoint cardinals, make dem no choose dem because of flattery or money or simony; but beg am, as much as you fit, make e check well whether the man get virtue and good, holy name. And make e no choose man from noble family over person wey dey do trade, because na virtue dey make person truly noble.” Savonarola hardly fit talk pass this one.
This letter must be from 1375, because the rebellion of the Tuscan cities dey gather strength when she write am. E clear say Catherine never meet the Pope face to face by that time. But wetin she hear from other people must don give her fairly correct understanding of the kind person wey e be. For this letter—one of her letters wey she take the greatest care write—we see how she approach am with plain talk, dignity and courage, and still with unusual care not to offend am. To talk her mind through Gerard du Puy na one thing; to talk directly to the Head of Christendom must don be another matter. Person wey dey read fit judge how Catherine handle herself. She hint say the “sweet Christ for earth,” the father of the faithful, no know himself well, but she put am so gently that e no fit give offence; still, as she continue, the meaning of wetin she dey suggest indirectly come clear. Gregory na that weak prelate wey, because e dey please himself, holy justice don die or dey die inside am; that smooth, peace-loving man wey dey close eye to the corruption inside the Church and the sins of her priests, so that e no go make anybody vex; na the lazy doctor wey dey rub oil for wound when e suppose burn am to stop the rot. As soon as she feel say she don prepare im mind, she talk am straight: “My papa wey I dey honour, I get hope through the goodness of God say you go quench this [love of self] inside yourself, and you no go love yourself because of your own interest, or love your neighbour or God because of your own interest.” She no hold back either from naming more clearly the dangers wey surround am, as e dey put im heart for the interests of “friends and parents,” and for matters of worldly politics.
For here, as always, Catherine leave the criticism wey she talk indirectly or plainly and, with relief, turn to words full of great zeal. With these words, she try wake the soul to show all the courage wey fit dey hidden inside am. She encourage Gregory with words wey stir the heart as she remind am of the great men wey hold im office before am—and even more, as she remind am with deep feeling of that mystery of divine love and sacrifice wey give dem strength. Everything wey dem fit do, e too fit do am, “because na the same God wey dey then still dey now.” “And if we never stand very firm up till now,” she talk—as she dey usually do, she include herself for the weakness wey she wan condemn—”I truly wish and pray say you go act with courage for the little time wey remain, as you dey follow Christ, whose vicar you be.” Gentle encouragement and one special tenderness wey almost be like the one wey mama get for her pikin fill the rest of the letter. As Catherine dey discuss the political situation wey Gregory face, she talk freely without holding anything back. The suggestions about practical matters wey she use end the letter clear and go straight to the point. Altogether, this letter wey the daughter of Jacopo Benincasa send to the Head of Christendom show great skill. When person read am, e no hard to understand the influence wey she come get over Gregory XI, as the events wey follow show. Im spirit dey sensitive and devoted to God, even though e weak.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
To you, father for Christ Jesus wey deserve the greatest respect and wey I love well-well, na your daughter Catherine, wey no worthy, wey poor and dey for pitiful condition, servant and slave of the servants of Jesus Christ, dey write inside His precious Blood; with the desire to see you as tree wey dey bear plenty fruit, full of sweet fruits wey don ripe well, and wey dem plant for fertile ground–because if the tree no dey inside ground, e go dry and no go bear fruit–that is, inside the ground of true knowledge of yourself. Because the soul wey know imself dey humble imself, as e no see anything wey e fit take boast; and e dey bring the sweet fruit of very strong love for God and neighbour to full ripeness, as e recognise the goodness of God wey no get measure inside imself; and as e know say e no be anything, e dey give all the credit for im whole existence to Him wey Dey. From this, then, e be like say the soul no fit help but love wetin God loves and hate wetin He hates.
Oh, sweet and true knowledge, you wey carry the knife of hatred with you, and wey stretch out the hand of holy desire, to pull out and use this hatred kill the worm of selfish love for oneself–worm wey dey spoil and chew the root of our tree, so that e no fit bear any fruit of life, but e dey dry, and im green freshness no dey last! Because if person love only imself, wicked pride, wey be the head and source of every evil, dey live inside am, no matter im rank, whether na prelate or person wey dey under authority. If na only imself e love–that is, if e love imself for im own sake and no be for God–e no fit do anything apart from evil, and every virtue don die inside am. This kind person be like woman wey born her sons dead. And na so e really be; because e no get the life of love for God and neighbour inside imself, and na only praise and glory for imself e care about, no be the name of God. So I dey talk say: if na prelate e be, e dey do evil, because, so that im fellow human beings no go dislike am–that is, because of selfish love for imself–wey hold am bound as e dey pamper imself–holy justice dey die inside am. Because e dey see the people wey dey under am commit faults and sins, but e dey pretend say e no see them and e no dey correct them; or if e correct them, e dey do am with such coldness and lukewarmness that e no achieve anything, but na to cover bad behaviour e dey cover am; and e dey always fear to displease anybody or enter quarrel. All this na because e love only imself. Sometimes, people like this want make everything work out by only peaceful means. I dey talk say na the very worst cruelty wey person fit show be this. If, when e necessary, dem no burn wound with hot iron or cut am out with steel, but dem only cover am with ointment, no be only say e no go heal, but e go spread infection everywhere, and many times, death dey follow from am.
Ah, e pain me, e pain me, my sweetest “Babbo”! Na this be why impurity and wickedness don spoil all the people wey dey under your care. Ah, e pain me; na with tears I dey talk am! That worm wey we talk about, e dangerous well well! No be only the shepherd e dey kill; through am, all the others too dey fall sick and die. Why that shepherd still dey rub so much ointment? Na because e no dey suffer any bad result from am! Nobody dey vex with person or bear am bad mind because e dey rub ointment for sick people; na because e no dey do anything against wetin dem want. Na ointment dem want, so na ointment dem dey give dem. Ah, see the miserable condition of human beings! The sick person wey no know wetin e need dey blind, and the shepherd wey be doctor too dey blind, because e no dey consider anything except how to please people and gain for imself—so, because e no want lose that gain, e no dey use the knife of justice or the fire of love wey dey burn strong! But this kind people dey do as Christ talk: if one blind person lead another, both of dem go fall inside ditch. Both the sick person and the doctor go fall enter hell. This kind person na real hired shepherd, because instead of to drag im sheep comot from wolf hand, na im dey chop dem by imself. Wetin cause all this na say e dey love imself apart from God: so e no dey follow sweet Jesus, the true Shepherd, wey don give Im life for Im sheep. Truly then, this crooked love dangerous for the person imself and for other people, and na something we must really avoid, because e dey cause too much harm to every generation of people. My father wey I dey honour, I get hope say, through God goodness, you go quench this love for your heart, and you no go love yourself because of yourself, or your neighbour because of yourself, or God because of yourself; instead, you go love Am because na Im be the highest Goodness wey dey last forever, and E deserve our love; and you go love yourself and your neighbour for the honour and glory of the sweet Name of Jesus. So, I want make you be shepherd wey true and good so tey, even if you get one hundred thousand lives, you go ready to give all of dem for God honour and for the salvation of the creatures wey E make. O my “Babbo”, sweet Christ for earth, follow that sweet Gregory (the Great)! Because everything go possible for you as e possible for am; e no get different kind flesh from your own; and the God wey dey that time na still the same God wey dey now: nothing dey lack for us except virtue and hunger for the salvation of souls. But remedy dey for this, father: make we run from that love wey we talk about above, wey we get for ourselves and every creature apart from God. Make we no give attention again to friends or parents or our needs for this world, but only to virtue and to how things of the spirit go dey lifted high. Because no other thing cause the things of this world to dey fail you except say you neglect the things of the spirit.
Now then, we want get that glorious hunger wey these holy and true shepherds of old don feel, and quench that fire of self-love inside us? Make we do as dem do, dem wey use fire quench fire; because the fire of burning love for God and neighbour wey person no fit measure, wey burn for their heart and soul, strong so tey hunger for the sweetness of souls hold dem well-well. Oh, sweet and glorious fire, wey get power like this to quench fire, and every enjoyment and pleasure wey no dey proper, and all self-love; and this self-love be like one drop of water wey fire quickly swallow inside furnace! If person ask me how people take get that sweet fire and hunger–since, truly, by ourselves we be trees wey no dey bear fruit–I go talk say those people join themselves like branch to the fruitful tree of the most holy and sweet Cross. Na there dem find the Lamb, wey dem kill with such fire of love for our salvation, wey be like say nothing fit satisfy am. Still, E dey cry say thirst dey catch Am, as if E dey talk: “The fire and desire and thirst wey I get for your salvation pass wetin I show una through My Passion wey I don complete.” O sweet and good Jesus! Make shame catch pontiff dem, shepherd dem, and every other creature because of our ignorance, pride and the way we dey satisfy ourselves, when we stand before such great generosity and goodness and love wey mouth no fit describe from our Creator! E don show Himself to us inside our human nature, as Tree wey full of sweet and ripe fruits, so that we, wey be wild trees, fit join ourselves to Am like branch. Na so that Gregory wey love don fill im heart, and those other good shepherds, take act: as dem know say dem no get any virtue by themselves, and as dem fix their eye on the Word, our Tree, dem join themselves to Am like branch, with the ropes of love wey bind and chain dem. Because na wetin eye see e dey delight in, when that thing fine and good. So dem see, and as dem see, dem bind themselves so tey dem no see themselves again, but na inside God dem see and taste everything. And no wind, hail, demon or creature fit stop dem from bearing good fruits wey dem don tend well: because dem don join themselves like branch to the very life of our Tree, Jesus. So dem bear their fruits from the very life of sweet love for God and neighbour, wey join dem together. And no other way dey.
Na this I want see for your life. And if, reach this time, we never stand very firm, I truly wish and pray say make we face the little time wey remain with courage, as we dey follow Christ, wey you be Im vicar, like strong man. And no fear, father, because of anything wey fit come from those violent winds wey dey blow against you now, those members wey dey rot wey don rebel against you. No fear; because help from God dey near. Make na spiritual things alone you put mind for: to get good shepherds and good rulers for your cities–because na bad shepherds and rulers make you face rebellion. So, give us remedy; take heart inside Christ Jesus, and no fear. Press forward, and with true and holy zeal, complete wetin you don begin with holy determination, concerning your return and the holy and sweet crusade. And no delay again, because delay don cause plenty difficulties, and the devil don rise to stop these things from happening, because e see wetin e go lose. So rise up, father, and no neglect your duty again! Raise the banner of the most holy Cross, because na with the sweet smell of the Cross you go win peace. I beg you, call those wey don rebel against you to holy peace, so that all warfare go turn against those wey no believe. I get hope, because of God goodness wey no get end, say E go quickly send Im help. Take heart, take heart, and come, come, to comfort the poor, the servants of God, your sons! We dey wait for you with strong and loving desire. Forgive me, father, say I don talk so many words to you. You know say na wetin full heart mouth dey talk. I dey sure say if you be the kind tree wey I want see you be, nothing go stop you.
I beg you, send proposals wey show fatherly care to Lucca and Pisa, as God go direct you, support dem as much as possible, and call dem to stand firm and no give up. I don dey Pisa and Lucca, reach now, dey persuade dem as much as I fit make dem no form alliance with those members wey dey rot wey dey rebel against you: but dem dey very confused, because dem no get any encouragement from you, and the other side dey always press dem to form the alliance and dey threaten dem. But reach now, dem never fully agree. I also beg you, write to Messer Piero with strong words wey clear: do am with zeal, and no delay. I no get more to talk.
I don hear for here say you don appoint di cardinals. I believe say e go honour God and benefit us more if you go always take care to appoint men wey get good character. If you do di opposite, e go be big insult to God, and disaster for Holy Church. Make we no surprise later if God send His correction and punishment come meet us; because na wetin just. I beg you, make you do wetin you suppose do with courage and with fear of God.
I don hear say you wan promote di Master of our Order to another Church office wey get income. So I beg you, for di sake of di love of Christ wey dem crucify, if na so e be, make you take care to give us good Vicar wey get good character. Di Order need am, because e don go completely out of control. You fit discuss dis matter with Messer Niccola da Osimo and di Archbishop of Tronto; and I go write dem about am.
Remain inside di sweet and holy grace of God. With humble heart, I dey ask for your blessing. Forgive me for di boldness wey I take write to you. Sweet Jesus, Jesus wey be Love. GO UP
TO GREGORY XI
Di way she write for here no too formal like di first letter to Gregory. As Catherine dey write to di Pope, e no take long before she feel free like pikin wey dey her earthly papa house. Di small pet name, “Babbo,” wey she dey always call am, na only “Daddy” fit translate am well—but dat one go sound so strange for English people ear, so e better make di Italian word remain. Di childlike freedom wey dis kind name dey show get something wey dey touch heart and still dey make person smile.
Di League wey dey oppose di Pope don become serious and frightening reality. Di show of grandeur and pride wey no follow Christian way among di prelates wey dey rule, di wicked cruelty of William of Noellet as e refuse to allow dem bring grain from di Papal States for Tuscany during famine, and di harshness and lack of wisdom to handle people feelings for Gregory policy towards im children wey no dey behave well—all dis things get strong power to destroy any deep feeling among di rebels say their opposition to di Church na sin against religion. Catherine stand as mediator between di two sides. She no excuse di sin of rebellion even for one moment, and for her eye, di sin serious well-well. Still, she no allow di Pope forget say di main cause of di trouble na di unjust and wicked things wey di people of Florence don suffer from di Legates—men “wey you yourself know”—na so she write with di bold, plain talk of ordinary people—”wey you yourself know say na demons wey take human form”! So, make di person wey dey act for God show di love of God, and make di way God dey treat human beings wey rebel against Am be example for di way e go treat im cities wey rebel against am. For her mind, to make peace na di only wise way. Practical wisdom dey wetin she talk for another letter: “Continue with kindness, father! Because make you know say love and kindness dey win over every creature wey fit reason more easily than any other thing: especially dis our Italian people for dis area. I no see any other way wey you fit win dem over, but if you do dis, you fit do anything wey you like with dem.”
So, di beautiful meditation for di beginning, about di Love of God as e show for creation and redemption, no be just general introduction. E join closely and powerfully with di rest of di letter. Di theology of Saint Augustine, even though e fit strange to di way we dey think today, get dignity wey person no suppose overlook, as she present am. As dem present am briefly for here, and as Dante present am with more grandeur for di seventh canto of di _Paradiso_, e represent di highest effort of di Latin Church mind wey get deep respect for law to put di ways of Love wey no get limit into words. For di unusual picture of di Tournament, we see di kind play of imagination wey common for di Middle Ages. As Langland put am, with small difference:
“Then Faith dey for window, and e shout: Ah! Son of David! Like person wey dey announce fighters when brave fighters come for contest with lance. Di old Jews of Jerusalem sing with joy, Blessed na di person wey dey come for di name of di Lord. Then I ask Faith wetin all dat celebration mean, And who go fight with lance for Jerusalem: ‘Jesus,’ e talk, ‘And E go collect wetin di devil dey claim: Di fruit of Piers di Ploughman.’ ‘Piers dey dis place?’ I ask: and e wink at me,— ‘Dis Jesus, because of His noble kindness, go fight with lance inside Piers armour, With im helmet and im armour shirt, human nature.'”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My father for Christ Jesus, wey holy well-well and wey deserve di highest reverence: Na me, Catherine, your poor daughter wey no worthy, servant and slave of di servants of Christ, dey write to you inside His precious Blood; with di desire to see you as good shepherd. Because I dey think about how di wolf dey carry your sheep go, my sweet “Babbo,” and nobody dey to help dem. So I dey hurry come meet you, our father and our shepherd, dey beg you in di name of Christ wey dem crucify, make you learn from Him. With love wey burn like fire, He give Himself to di shameful death of di most holy Cross, to rescue dat lost sheep, di whole human race, from di hand of demons; because, through human beings wey rebel against God, di demons don hold di human race as their own property.
Then God Goodness wey no get end come, and see di bad condition, di loss and di ruin of these sheep, and see say anger or war no fit win dem back. So, even though dem don wrong am–since human beings deserve punishment wey no get limit because dem disobey and rebel against God–di Wisdom wey high pass and wey dey forever no go act like dat; instead, e find way to draw dem, di gentlest and most loving way wey anybody fit find. Because e see say nothing dey draw human heart reach love, because na love make am. This one look like di reason why human being dey love so much: na nothing but love make am, both im soul and im body. Because na through love God create am for His Image and Likeness, and na through love im papa and mama give am body, as dem conceive and born pikin. So, as God see say human being dey so ready to love, He throw di book of love straight give am, as He give am di Word, His Only-Begotten Son, wey take our human nature to bring about great peace. But justice demand say punishment must repay di wrong wey dem don do God: so Divine Mercy and Love wey mouth no fit describe come, and to satisfy justice and mercy, condemn His Son to death, after He don clothe Him with our human nature–dat is, with di clay of Adam, wey sin. So, through His death, di Father anger calm down, as He don carry out justice on di person of His Son: so He don satisfy justice and satisfy mercy, as He free di human race from di hand of demons. This sweet Word fight like warrior inside His battle armour on top di wood of di most holy Cross, as death dey contest with life, and life with death: so dat through His death He destroy our death, and to give us life He sacrifice di life of His body. So na with love He don draw us, and na with His kindness He don conquer our wickedness, so much so dat every heart suppose turn towards Him: because nobody fit show love wey greater–and na He Himself talk this one–than to give im life for im friend. And if He praise di love wey give im life for friend, wetin we go come talk about dat love wey burn pass and wey complete, wey give im life for im enemy? Because na through sin we don become God enemies. Oh, sweet Word wey full of love, You wey don use love find Your flock again, and wey don use love give Your life for dem, and wey don bring dem back inside di sheepfold, as You give dem back di Grace wey dem don lose!
My most holy, sweet “Babbo,” I no see any other way for us, or any other help to bring your sheep back, those wey don rebel and leave the sheepfold of Holy Church, wey no dey obey you or submit to you, their father. So, for the sake of Christ wey dem crucify, I beg you, and I want make you do me this favour: make your kindness overcome their wickedness. Father, na your own we be! I know and I recognise say all of them dey feel say dem don do wrong; but even though dem no get excuse for their evil deeds, still, e seem to them say dem no fit do otherwise because of the plenty suffering, injustice and wicked things wey dem endure from bad shepherds and governors. As dem dey breathe in the bad smell of the lives of many rulers wey you yourself know say na demons in human body, dem fall into the worst kind of fear. So dem do like Pilate, wey kill Christ so that e no go lose power to rule; na so dem too persecute you so that dem no go lose the state. So, father, I beg you, show them mercy. No look at the ignorance and pride of your sons; instead, use the food of love and your kindness, together with the gentle discipline and kind correction wey please Your Holiness, to restore peace to us, your miserable children wey don do wrong. I tell you, sweet Christ for earth, on behalf of Christ for Heaven, say if you do like this, without any quarrel or storm, all of them go come, with sorrow for the wrong wey dem don do, and dem go put their heads for your chest. Then you go rejoice, and we go rejoice, because with love you don bring the sheep wey wander away back to the sheepfold of Holy Church. And then, my sweet “Babbo,” you go fulfil your holy desire and the will of God, by carrying out the holy Crusade, wey I dey call you in His Name to do quickly and without neglect. Dem go join am with great eagerness; dem ready to give their life for Christ. Ah, God, sweet Love! “Babbo,” quickly raise the flag of the most holy Cross, and you go see wolves turn to lambs. Peace, peace, peace, so that war no go delay this happy time! But if you want carry out vengeance and justice, put them on me, poor miserable person, and give me any pain and torment wey please you, even to the point of death. I believe say na through the bad smell of my wickedness plenty evil things, misfortunes and quarrels don happen. So, take any vengeance wey you want on me, your poor daughter. Ah, father, sorrow dey kill me, yet I no fit die! Come, come, and no resist again the will of God wey dey call you; and the hungry sheep dey wait for your coming, to take and hold the place of your predecessor and champion, Apostle Peter. Because you, as the Vicar of Christ, suppose settle for your own place. So come, come, and no delay again; take heart, and no fear anything wey fit happen, since God go dey with you. I humbly ask for your blessing, for me and for all my sons; and I beg you to pardon me as I don take too much liberty. I no get more to talk. Remain in the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO GREGORY XI
“Ah, Constantine, how much evil come from that gift—not from your conversion, but from that wealth wey the first rich father receive from you!”
“Because ever since Holy Church begin pursue things of this world more than spiritual things, matters don dey go from bad to worse.” The way Catherine use sorrow condemn the sins of the Church dey remind us of the thought of Dante and the thought of Petrarch—which also be the thought of all the great saints, seers and faithful Catholics, wey, throughout the Christian ages, the failings of their spiritual mother don cause sorrow wey words no fit express. The beautiful picture of Holy Church as a garden, even though she borrow am from Holy Scripture, don become something wey especially belong to her because she dey repeat am again and again. Inside this picture, we recognise the imagination of a woman wey, as dem tell us, always dey find refreshment as she dey weave sweet-smelling flowers into wreaths and walk outside through fields and woods.
For this letter, Catherine make her plan wey get three parts clear: to reform the Church, to return to Rome, and to start one Crusade. For her short letter to Sir John Hawkwood, we don already see how she devote herself to this last aim. Crusade no go happen for senchuri 14. Still, Catherine never show political wisdom pass as she show am for this matter, and na the one aim for her life wey she fail to achieve at all. For the Legenda Minore, we get one lively account of how she meet Gregory face to face about this matter, and how she give am strong reasons. With sharp sense, she suggest say the soldiers wey people dey hire, wey dey destroy Italy, and wey be “the very cause and wetin dey keep war alive,” go gladly turn their weapons against people wey no believe the Christian faith, “Because people wey wicked reach the point wey dem no go want serve God by doing wetin dem like no plenty: all men go gladly do penance for their sins by doing wetin dem enjoy.” But behind all these reasons about policy, as we fit clearly see, na her strong desire make people wey no believe receive salvation. And no be only for their own sake. As Catherine see how Christian people dey follow worldly things, and how dem don far from the faith and zeal of earlier times, she feel deep distress and loneliness. Yet she dare to dream say new converts from among the peoples wey sit for darkness fit bring new life to the spiritual life of the Christian world, by bringing in strong spiritual zeal wey still fresh and pure. “Oh, the joy wey we go get,” she write to Gregory, “if we fit see Christian people bring people wey no believe to the faith! Because once dem don receive the Light, dem fit reach great perfection, like young plant wey don escape the winter cold of lack of faith, and wey dey grow for the warmth and light of the Holy Spirit; so dem fit bear flowers and fruits of good character for the mystical body of Holy Church; so that the sweet smell of their good character fit help us drive away the sins and bad habits, the pride and impurity, wey plenty today among Christian people, and above all among those wey hold high positions for Holy Church.”
Na strange dream, and e no get hope to happen; but na the dream of one saint.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Father wey holy well-well, my dear and sweet father for Christ sweet Jesus: Na me, Catherine, your daughter wey no worthy, servant and slave of the servants of Jesus Christ, dey write to you for His precious Blood. I don desire with all my heart to see God grace fill you, so that through God grace, you fit be the person wey go bring peace to the whole world. So, my sweet father, I beg you, make you use your pawa and good character as instrument, with zeal and strong hunger for peace, for God honour and for the salvation of souls. And if you tell me, father–“The world don scatter so much! How I go fit bring peace?” I dey tell you, for the name of Christ wey dem crucify, say e proper make you use your pawa achieve three main things. Make you uproot from the garden of Holy Church those flowers wey dey smell bad, wey full of impurity and greed, and wey pride don make swell up: na those bad priests and rulers wey dey poison that garden and make am rot. Ah, you wey be our Governor, make you use your pawa pluck those flowers comot! Throw dem away, make dem no get authority to rule! Insist say dem must learn to control demself and live holy and good life. Plant flowers wey get sweet smell for this garden: priests and rulers wey be true servants of Jesus Christ, wey no dey seek anything except God honour and the salvation of souls, and wey be fathers to poor people. Ah, wetin be this shameful confusion: people wey suppose be example of poverty wey dem choose with their own free will, gentle like lambs, and wey suppose dey share the possessions of Holy Church give poor people, na dem dey show so much luxury, high status, pomp and worldly vanity, pass even if dem don turn to the world one thousand times! In fact, plenty people wey no be clergy, wey dey live good and holy life, dey put dem to shame. But e be like say God, wey be Goodness wey high pass and wey dey last forever, dey use force make wetin love no make dem do happen; e be like say He dey allow dem take honours and luxuries comot from His Bride, as if He wan show say Holy Church suppose return to the way she first be: poor, humble and gentle, as she be for that holy time when people no dey seek anything except God honour and the salvation of souls, dey care for spiritual things and no be things of this world. Because since she begin pursue things of this world pass spiritual things, things don dey go from bad to worse. So, see how God, for His judgment, don allow plenty persecution and suffering come upon her. But take heart, father, and no fear anything wey fit happen, wey God dey do to make her condition perfect again, so that na lambs go dey feed for that garden, no be wolves wey dey devour the honour wey suppose belong to God, wey dem dey steal give demself. Take heart for Christ sweet Jesus; because I get hope say His help go dey near you, with the fullness of God grace, help and support from God for the way wey I don talk before. From war, you go reach the greatest peace; from persecution, the greatest unity; no be by human pawa, but by holy goodness, you go defeat those demons wey eye fit see, wey be wicked people, and those demons wey eye no fit see, wey no dey ever sleep as dem dey around us.
But think well, sweet father: you no go fit do this easily unless you first do the other two things wey must come before you complete this one: na to return to Rome and raise the banner of the most holy Cross. No let your holy desire fail because of any scandal or rebellion of cities wey you fit see or hear about; instead, make the flame of your holy desire burn more, so that you go want act quickly. So, no delay your coming. No believe the devil, wey don see say e go lose, and so dey struggle to rob you of your possessions, so that you go lose your love and charity, and our coming go face hindrance. I dey tell you, father for Christ Jesus, come quickly like gentle lamb. Answer the Holy Spirit wey dey call you. I dey tell you, Come, come, come, and no wait for time, because time no dey wait for you. Then you go act like the Lamb wey dem Slay, wey you dey stand for His place, wey kill our enemies without any weapon for His hand. He come with gentleness, use only the weapons of the strength of love, seek only to care for spiritual things, and restore grace to human beings wey don lose am through sin.
Ah, my dear father, with this sweet hand I dey beg you, and I dey tell you make you come defeat our enemies. For the sake of Christ wey dem crucify, I dey tell you: no believe the advice of the devil, wey wan block your holy and good decision. Show yourself as man before me, no be person wey fear dey catch. Answer God, wey dey call you make you hold and occupy the seat of the glorious Shepherd St. Peter, wey you don serve as im vicar. And raise the flag of the holy Cross; because just as na through the Cross we gain freedom—as Paul talk—so, as we raise this flag, wey be like refreshment for Christians to me, we go gain freedom: we, from our wars and divisions and plenty sins; the people wey no believe, from their unbelief. Na so you go come achieve the reform, as you give Holy Church good priests. Fill her heart with the burning love wey she don lose; because the wicked men wey don devour her don drain her blood so much that she don pale finish. But take heart, father, and come; no keep the servants of God waiting again, as their strong longing dey make dem suffer. And me, poor, miserable woman, I no fit wait again; even as I dey alive, e be like say I dey die inside my pain, as I dey see how dem dey insult God like this. So, no let the matter wey happen for Bologna make you hold back from peace, but come; because I dey tell you say the fierce wolves go put their heads for your chest like gentle lambs, and dem go beg you for mercy, father. I no go talk more. I beg you, father, make you hear and pay attention to wetin Fra Raimondo go tell you, and wetin the other sons wey dey with am go talk, as dem dey come for the Name of Christ wey dem crucify and for my name; because dem be true servants of God and sons of Holy Church. Forgive my ignorance, father, and make the love and sorrow wey make me talk move your kind heart to excuse me. Give me your blessing. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO BROTHER RAIMONDO OF CAPUA WEY DEY AVIGNON
The last letter tell us say Catherine don send her beloved Confessor, wey later go write the story of her life—Fra Raimondo of Capua—to the Pope. E clear say the simple Italian priest and im companions don begin lose courage small because of the conditions wey dem meet for Avignon; and truly, no doubt say the most cunning temptations and the most confusing problems wey Europe fit produce gather for the Papal Court. We no know exactly wetin be the difficulties wey Raimondo tell Catherine for confidence and wey make her give this bold answer, but we fit easily imagine the kind things wey dem be. Fra Raimondo na holy man wey get plenty learning, but e still get gentle character, and e dey quick sigh when danger dey and draw back when e must face am. More than once, Catherine show say na she get more courage among the two of dem. Fighting spirit dey inside her cheerful nature; she truly be the “Happy Warrior”—
“Wey im strength dey spread around am, for everyday struggle Or for the gentle matters of ordinary life, A steady influence, one special grace; But if dem call am make e face Some terrible moment wey Heaven don join With matters wey carry great weight, good or bad for human beings, E dey happy like person wey dey love; and e dey clothed With sudden brightness, like person wey inspiration fill; And, through the heat of the fight, e dey keep the rule Wey e make when everywhere calm, and e dey see wetin e don see ahead.”
So, for this letter, we see the daughter dey encourage the father, with thoughts wey follow Browning own spirit well:
“The trial hard, The temptation sharp? Thank God a second time! Why temptations dey come, if no be make person face dem, And overcome dem, and make dem bow under im feet, And so stand high for victory!”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Reverend father in Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: with the desire to see you and the other sons wear the wedding garment wey dey cover all our nakedness. Na protection wey no dey allow the blows of our enemy the devil pierce our flesh with wound wey fit kill us; instead, every blow of temptation or trouble from devils or fellow human beings or our own flesh wey dey rebel against the spirit dey make us stronger, no be weaker. I dey talk say these blows no just fail to harm us; dem go even be precious stones and pearls wey dem put on this garment of love wey dey burn with the strongest fire.
Now, suppose say one soul dey wey no need endure plenty hard work and temptations, no matter where dem come from or how God fit allow dem. No good character for that soul go face test; because na wetin dey against good character dey test am. How person dey test and gain purity? Na through wetin dey against am—that is, through the troubles wey things wey no pure dey bring. Because if person don already dey live impure life, e no go need thoughts wey no pure to dey disturb am. But because e clear say im will dey free from any consent to evil, and im holy and true desire to serve im Creator don make am clean from every stain, na im make the devil, the world and the flesh dey trouble am. Yes, na wetin dey against something dey drive am comot. See how person dey gain humility through pride. When person see say that bad habit of pride dey trouble am, e go humble imself at once, as e recognise say e get fault—say e proud. But if that trouble no come, e no for know imself so well. When e don humble imself and see imself as e be, e go begin hate imself so much that e go dey rejoice and glad for every pain and harm wey e endure. This kind person be like brave knight wey no dey dodge blows. In fact, e dey see imself as person wey no deserve to suffer pain, temptations and troubles for Christ wey dem crucify, because e see this as very great grace. All this na because of the hatred wey e get for imself, and the love wey e don develop for good character.
So you see say we no suppose run away or dey sorrow when darkness come, because na from darkness light dey come. O God, sweet Love, see the sweet teaching wey You dey give: say na through wetin dey against good character person dey gain good character! Na from impatience person dey gain patience; because the soul wey dey feel that bad habit of impatience go become patient with the harm wey e receive, but e no go get patience with that bad habit of impatience, and wetin go pain am pass any other thing na say e dey feel hurt. So na through the very thing wey dey against am e dey reach perfection. E no dey aware of this; e go just find say e don become perfect inside plenty storms and temptations. No other way dey wey person fit ever take reach the safe harbour of perfection.
Yes, meditate on this: say soul no fit ever receive or desire good character unless e get strong cravings, troubles and temptations wey e go endure with true and holy patience because of love for Christ wey dem crucify. So we suppose rejoice and glad for time of struggles, troubles and shadows, because na from dem this kind good character and joy dey come. Ah, my son wey Mary, that sweet mother, give me, I no want make any trouble wey you fit feel for your mind make you tire or enter confusion. Instead, I want make you hold on to that good, holy, true and faithful will wey I know say God don give you through His mercy. I know say you go rather die than offend Am through mortal sin. Yes, I want make knowledge of yourself come out from the shadows, without confusion; make knowledge of the goodness of God wey no get end and His love wey mouth no fit describe come out from your goodwill; and make our soul remain inside this knowledge and grow fat. Think about how na through love He dey keep your will good, and no dey allow am follow the suggestions of the devil by im own consent or pleasure. So, because of love, He don allow you and me and His other servants to face the plenty troubles and deceits of the devil, other people and our own flesh, only so that we fit rise from carelessness and reach perfect zeal, true humility and love wey dey burn well-well: humility wey dey come from knowing yourself, and love wey dey come from knowing the goodness of God. Na there love dey inspire the soul and consume am.
Rejoice, Fada, and make your joy overflow; take heart, without any fear like slave, and no fear because of anything wey you fit see happen. But take heart, because perfection don near you. And answer the devil, say: “That power wey work against you no work through me, because e no dey inside me; na through the grace of God’s pity and mercy wey no get end e dey work.” Yes, through Christ wey dem crucify, you go fit do all things. Carry on all your work with faith wey dey alive; and no surprise if you see any difficult situation wey look like say e dey oppose your work. Take heart, take heart, because the First Truth wey Sweet don promise to fulfil wetin you and me desire for you. Through your burning desire, put yourself to death together with the Lamb wey dem kill; rest for the Cross with Christ wey dem crucify. Rejoice in Christ wey dem crucify; rejoice inside pain; accept shame fully for Christ wey dem crucify; join your heart and your love to the tree of the most holy Cross, like branch wey dem graft, together with Christ wey dem crucify, and make His wounds your dwelling place. And forgive me, because na me be the cause and instrument of every pain and imperfection wey you get; because if I be instrument of virtue, you and others go breathe the sweet smell of virtue. And I no dey talk these words because I want make you suffer, because your suffering go be my own; but na so that you and the other sons go get compassion for my misery. I get hope and I firmly believe, through the grace of the Holy Spirit, say He go put limit and end to all those things wey no agree with the will of God.
Think about how I, poor miserable woman, still dey inside the body, but through desire, I dey always find myself far from the body. Ah, my sweet and good Jesus! I dey die and I no fit die, my heart dey break and e no fit break, because of the desire wey I get for Holy Church to become new again, for the honour of God and the salvation of every creature; and to see you and the others clothed in purity, burning and completely consumed inside His love wey dey burn with great fire!
Tell Christ for earth make e no let me wait any longer; and when I see am, I go sing with Simeon, that sweet old man: “Lord, now You dey let Your servant go in peace, according to Your word.” I no go talk more; because if I follow wetin I wish, I go start again at once. Make me see and feel say you don bind and fasten yourself to Christ, sweet Jesus, in such a way wey no demon or creature go ever fit separate you from this bond wey sweet so. Love, love, love one another. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO CATARINA OF THE HOSPITAL AND GIOVANNA DI CAPO
From her home wey get some peace and quiet, Catherine dey look far beyond her surroundings, as she dey consider wetin dey happen for the world of religion and politics. She fit encourage Fra Raimondo, yet sword don pierce her heart. This letter full of the painful awareness of evil wey dey give serious warning say worse disaster still dey come. Even now, we fit clearly see how Catherine don get that strange feeling say she dey responsible for the sins of her time—a feeling wey no make sense at all to ordinary human reasoning, but wey spiritual understanding no fit avoid. “I believe say na me be the wretched woman wey cause evil wey plenty like this!” Na so she cry out, no be just figure of speech, but because she believe am deep inside her heart. This belief go continue to grow stronger until e lead straight to her spiritual martyrdom.
From inside her pain, she turn to the simple women, her daughters and companions for faith, and call them to join her for a life of prayer for others and atonement for sin. Then her mind settle on one small lamb for the flock—one wey don stray before and wey dem rescue, but wey dey in danger of straying again; and as she care for this one soul wey need shelter and strength, she find comfort. The way Catherine dey judge wetin matter pass na the way of the spiritual person wey Browning show so well through Lazarus. Make Andrea receive salvation, and the corruption inside the Church go feel less painful! She fit talk as her last word, “Sweet daughters, now na time for hard work, and na this work must be our comfort in Christ wey dem crucify.”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My daughters wey I love well-well for Christ Jesus wey sweet: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to una inside His precious Blood, with the desire to see una stand strong for true patience and deep humility, so that una go fit follow the Lamb wey sweet and wey no get any stain, because una no fit follow Am any other way. My daughters, na now be the time to show whether we get virtue, and whether una be daughters or not. Una must bear with patience the persecution, talk wey dey spoil una name, lies against una and criticism from other people wey God create, with true humility, no be with vex or impatience; and una must not raise una head with pride against anybody at all. Make una know well say na this teaching dem don give us: we must receive for the Cross the food wey be the honour of God and the salvation of souls, with holy and true patience. Ah, my daughters wey sweet so much to me, I dey call una in the name of the First Truth wey sweet, make una wake from the sleep of carelessness and selfish love for unaselves, and offer humble prayers without ceasing, with plenty vigils, and with knowledge of unaselves, because the world dey perish because of the plenty-plenty wickedness wey dey pile up, and the disrespect wey people dey show the sweet Bride of Christ. So then, make we give God honour, and use our hard work serve our neighbour. Ah, make neither una nor the other servants of God agree say our life go end any other way apart from mourning and deep sighs, because no other way fit calm the anger of God, wey we dey clearly see as e dey fall on us.
Ah, see my misery! My daughters, I believe say na me be the miserable woman wey cause all this plenty evil, because of the great lack of gratitude and other faults wey I don commit against my Creator. Ah, me! Ah, me! Who be God, wey the people wey He create dey wrong? Na Him be the Goodness wey high pass all and wey dey forever. Na Him, for His love, create human being for His own image and likeness, and after human being sin, He create am anew by grace, inside the Blood of the Lamb wey no get any stain and wey full of love, His Only-Begotten Son. And who be human being, wey no get understanding and wey dey serve only because of wetin e go gain, wey dey wrong im Creator? We no dey exist by our own power; we dey exist only because God make us, but on our own, we full of every kind of misery. E be like say people no dey look for anything except how dem fit wrong God and other people wey He create, as dem dey show contempt for the Creator. With our miserable eyes, we dey see persecution against that Blood wey don give us life, inside the holy Church of God. So make our hearts break with torment and desire wey full of sorrow; make life no remain for our body again, but make we rather die than see God receive this kind insult. I dey die as I still dey live, and I dey demand death from my Creator, but I no fit get am. E for better make I die than make I live, instead of seeing this kind disaster wey don fall and wey go still fall on Christian people.
Make we bring out the weapons of holy prayer, because I no see any other help. That time of persecution don reach the servants of God, when dem must hide inside the caves of knowledge of demselves and of God, as dem dey long for His mercy through the merits of the Blood of His Son. I no go talk more, because if I do as I want, my daughters, I no go ever rest until God take me comot from this life.
Andrea, na now I dey tell you say, no be person wey only start dey receive crown of glory, but na person wey persevere reach death. My daughter, you don begin put your hand for the plough of virtue, and you don leave the vomit of mortal sin behind; so e be your duty to persevere, so that you go receive reward for the labour wey your soul dey endure, as e choose to control the desires of youth, make e no run go become member of the devil. Ah, my daughter! You no dey think about how you once be member of the devil, as you dey sleep inside the dirty life of impurity, and how God, through His mercy, pull you comot from that great misery wey your soul and body dey inside? So e no fit you to lack gratitude or to forget, because evil go befall you, and the devil go come back with seven companions wey strong pass before. You go show the grace wey you don receive through gratitude and remembrance, when you stand strong for battle against the devil, the world, and your flesh wey dey trouble you; you must persevere for virtue. My daughter, if you wan escape this kind trouble, hold tight to the Tree of the most holy Cross, through abstinence for body, through vigil and prayer, as you use holy desire bathe yourself inside the blood of Christ wey dem crucify. Na so you go reach the life of grace, do wetin God want, and fulfil my desire, wey be to see you as true servant of Christ wey dem crucify. So I dey beg you, no remain child again, and choose Christ wey dem crucify as your Bridegroom, the One wey buy you with His Blood. If you still want the life of the world, e proper make you wait long enough, so that dem fit find way to give you that life in a manner wey go honour God and do you good. Submit and obey till death, and no oppose wetin Catarina and Giovanna want, because I know say dem no go ever advise you or tell you anything wey no go honour God and bring salvation to your soul and body. If you no behave like this, you go displease me well-well, and you no go do yourself much good. I get hope for the goodness of God say you go act in a way wey go honour Him, and you go receive your reward and give me great consolation.
Catarina and Giovanna, I dey tell una make una work till death for the honour of God and for her salvation. My sweet daughters, na now be time for hard work, wey must be our consolation in Christ wey dem crucify. I no go talk more. Make una remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO SISTER DANIELLA OF ORVIETO WEY WEAR THE HABIT OF SAINT DOMINIC, WEY DON FALL INTO DEEP SORROW BECAUSE SHE NO FIT CARRY OUT HER GREAT PENANCES
Daniella, the sister wey Catherine love well-well, dey for trouble. As e happen to many other people wey live life wey dem dedicate to God for the Middle Ages, she don carry her contempt for the body pass every reasonable limit, don fall sick, and don need to care for her weak body. Catherine, wey dey always try to lift Fra Raimondo and other people for her spiritual family to greater heights of heroic devotion, recognise say this soul wey too eager get different needs. So she write her friend one long and tender letter, one of the most detailed among the many writings where she examine the ways wey dey lead to perfection, as she urge her to use discernment and know the right measure for spiritual things. E worth noting say, almost every time Catherine dey urge people to make sacrifice with burning love, she dey connect am with the demands of active service to the Church or to other people. When she dey write to “contemplatives” wey the spiritual ecstasies and trials of their inner life don absorb, she dey usually warn dem against excess; wetin she dey always plead for, as she do here, na make dem understand which things matter pass others. She herself stand out both as great “contemplative” and as great woman of action: both sides of her experience connect to something deeper. Her soul dey thirst for the Infinite One, and she know well say no be through deeds or through spiritual ecstasy wey come from strict self-denial, but only through “holy desire,” through life of longing wey no dey cease, “wey dey pray for ever for the presence of God,” our mortal nature fit reach union wey nothing dey hold back with the Infinite Being.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My daughter and sister wey I love so much for Christ, sweet Jesus: Na me, Catherine, servant and slave of di servants of Jesus Christ, dey write to you inside His precious Blood, with desire to see say you get di holy virtue of wise judgment, wey we must get if we want make God save us. Why e dey so necessary? Na because e dey come from knowing ourselves and knowing God; na inside dis house dem plant im roots. E really be pikin of love for God and neighbour, and dis love, to talk am as e be, na wise judgment—knowledge wey light don shine on, wey di soul get about God and itself, as I don talk. Di main thing wey e dey do na dis: after e don clearly see with reason wetin e suppose give and who e suppose give am, e go give am at once with perfect wise judgment. So e dey give glory to God and praise to His Name; na with dis light and for dis purpose di soul dey do all im works. E dey give God di honour wey belong to Him—no be like robber wey no get wise judgment, wey want give himself honour, and wey, as e dey find im own honour and pleasure, no dey mind to insult God and harm im neighbour. When lack of wise judgment don make di roots of di soul desires rotten, all im works go rotten, whether dem concern other people or itself. I say all di works wey concern other people: because e dey put load on people without wise judgment, and e dey lay down law for other people, whether dem be laypeople or people for religious life, or whatever rank dem get. If person like dis dey correct or advise people, e no dey use wise judgment, and e want put di same load wey e dey carry on everybody else. Di soul wey get wise judgment, wey dey use reason see im own need and other people need, dey do di exact opposite. When e don give God di honour wey belong to Him, e dey give itself wetin e deserve—that na, hatred for sin and for im own fleshly ways. Wetin be di reason? Na love for virtue, wey e love inside itself. E dey use di same light wey e use for itself give im neighbour wetin e suppose give am; na why I talk say e concern itself and other people. So e dey wish im neighbour well, as e suppose do, dey love di virtue wey dey inside am and dey hate sin. E love am as person wey di Most High Eternal Father create. And di love wey e dey show am go dey more or less perfect, according to how much of dis love e get inside itself. Yes, na dis be di main thing wey di virtue of wise judgment dey achieve inside di soul: e don clearly see wetin e suppose give, and who e suppose give am.
Dis na three main branches of dat glorious wise judgment wey dey spring from di tree of love for God and neighbour. Fruits wey no get end dey spring from dis tree; all of dem don ripe and dem sweet well-well. Dem dey nourish di soul for di life of grace, when e use di hand of im free will pluck dem, and use holy, eager desire chop dem. No matter di condition wey person dey, e go taste dis fruits if e get di light of wise judgment, for different ways according to im state for life. Person wey dey live for di world, and wey get dis light, dey gather di fruit of obedience to God commandments, and of dislike for di world; e dey free im mind from di world, even though e may still dey live inside am. If e get children, e dey pluck di fruit of fear of God, and e dey nourish dem with dis holy fear. If e be nobleman, e dey pluck di fruit of justice, with wise judgment and desire to give everybody wetin dem deserve—so e dey punish di unjust person strictly, and e dey reward di just person, as e dey taste di fruit of reason. E no go leave dis way because anybody flatter am or because of fear wey dey make person behave like slave. If e dey under ruler, e dey gather di fruit of obedience and reverence for im lord, and e dey avoid anything or any way wey fit make am offend im lord. If e no see dis things through di light, e for no avoid dem. If people be monks or prelates, dem dey get from di tree di sweet and pleasant fruit of keeping their Rule, bearing one another faults, accepting shame and annoyances, and putting di yoke of obedience on their shoulders. Di prelate dey take desire for God honour and di salvation of souls, dey try win dem through doctrine and life wey be good example. See di many different ways and di different people wey dey gather dis fruits! To talk all of dem go take too long; mouth no fit express am.
But make we see, my daughter wey I love well-well (now we go talk about particular matter, and as we do so, we go still dey talk about everybody), the rule wey this virtue of using ezi uche dey give the soul. To me, this rule concern both the soul and body of people wey want live spiritual life, for wetin dem dey do and wetin dem dey think. True-true, e dey guide every person according to im rank and position: but now, make we talk to ourselves. The first rule wey e dey give the soul na the one wey we don mention—to give God honour, to wish im neighbour well, and for imself, to hate sin and im own sinful body desires. E dey guide this love for neighbour; because the soul no gree sacrifice imself for im neighbour, since e no gree offend God just to do im neighbour good or please am. Instead, e dey use ezi uche run from sin, but e dey keep im body ready for every pain and suffering, even death, to rescue one soul, and as many souls as e fit rescue, from devil hand. Also, e dey ready to give up all im possessions for this world to help and rescue im neighbour body. Na so love dey do when ezi uche dey give am light; because ezi uche suppose guide person love for im neighbour. Person wey no dey use ezi uche dey do the exact opposite: e no mind to offend God or sacrifice im soul to serve or please im neighbour—sometimes by following am go wicked places, sometimes by giving false witness, or for many other ways, as e dey happen every day. Na so the rule of person wey no get ezi uche be; e dey come from pride, wrong love of self, and the blindness wey come because person never know imself or God.
And when person don find the proper measure and rule for love of neighbour, ezi uche still dey guide wetin dey keep the soul inside that love and make the love grow—that na prayer wey person dey pray faithfully, with humility, and without stopping. E dey clothe the soul with desire for virtue, so that lukewarmness, carelessness, or love of self, whether for spiritual things or things of this world, no go harm am. So e dey put this desire for virtue inside the soul, so that the soul no go set im desire on anything wey fit deceive am.
Also, e dey rule and arrange the body of the person wey God create, like this: the soul wey ready to desire God dey begin as we don talk; but because e get im body as vessel, ezi uche wey get light must give this body rule, just as e don do for the soul, since the body suppose be means to make virtue grow. This rule dey draw the body away from over-enjoyment and luxury of this world, and from keeping company with people wey follow worldly ways. E dey make am keep company with servants of God; e dey take am away from places of loose living, and keep am for places wey dey stir devotion. E dey put restraint on every part of the body, so that dem go behave with modesty and self-control: make eye no look where e no suppose look, but make e keep earth and heaven before am; make tongue run from idle and empty talk, and make e learn discipline to proclaim the word of God for the salvation of neighbour, and to confess im sins. Make ear run from sweet words, flattery, words of loose living, and any words wey spoil another person name wey dem fit tell am; and make e listen for the word of God and the need of neighbour, willingly paying attention to wetin im neighbour need. So make hand quick to touch and work, and make feet quick to go: ezi uche dey give all of dem rule. And so that the crooked law of the flesh wey dey fight against the spirit no go scatter these tools, e dey give the body rule, putting am under discipline through keeping vigil, fasting, and the other exercises wey all dey meant to bring our body under control.
But take note say dem dey do all this, no be without ezi uche, but with ezi uche wey get light. How this one take show? Na like this: the soul no dey make any act of penance im main desire. So that the soul no go fall into this kind mistake of making penance im main desire, ezi uche wey get light dey take care to clothe the soul with desire for virtue. True-true, person must use penance as tool, for the right times and places, as need dey arise. If the flesh too strong and e dey kick against the spirit, penance dey take the rod of discipline, fasting, cilice wey get plenty small-small points, and long, serious vigils; and e dey put enough burden on the flesh to bring am more under control. But if the body weak and don fall sick, the rule of ezi uche no approve this kind method. No, no be only to stop fasting; the person suppose chop meat too. If once a day no enough, then four times. If person no fit stand up, make e remain for im bed; if e no fit kneel, make e sit down or lie down, as e need. Na wetin this ezi uche demand be this. So e dey insist say make person treat penance as means, no be as im main desire.
You know why e no suppose be di main thing? Na so di soul no go serve God with something wey dem fit take from am and wey get limit, but with holy desire, wey no get limit because e join with God desire wey no get limit; and with di virtue dem wey neither devil, nor fellow human being, nor weakness fit take from us, unless we choose am. Na here we must lay our foundation, no be for penance. In fact, na inside weakness dem fit test di virtue of patience; inside troubling struggle with devil dem, dem fit test courage and di ability to hold on for long; and inside trouble wey we suffer from fellow human being dem, dem fit test humility, patience and love. Na so e still be for all di other virtue dem—God dey allow different things wey oppose dem to test dem, but nothing fit ever take dem from us, unless we choose am. Na here we must lay our foundation, no be for penance. Di soul no fit get two foundations: one or di other must fall. Make we use di thing wey no be di main thing as means to reach di main thing. If I make penance for my body my main foundation, I dey build di city of my soul on top sand, so that every small breeze go bring am down flat, and nobody fit build anything on top am. But if I build on top di virtue dem, wey get their foundation on di Living Stone, Christ sweet Jesus, no building go too big to stand strong, and no wind go too fierce against am to ever blow am down.
Because of these and plenty other difficulties wey dey arise, penance no suppose be anything apart from means to reach di main thing. I don already see plenty people wey dey do penance but wey no get patience and no dey obey, because dem don put all their effort to kill their body, but no be their own will. Na lack of correct discernment cause this. You know wetin dey come out of am? All their comfort and desire dey centre on doing their penance as e suit dem, no be as e suit any other person. Na there dem dey feed their own will. As long as dem fit complete their penance, dem dey get comfort and gladness, and for their own eye, dem be like people wey God don fill, as if dem don accomplish everything; and dem no notice say dem don fall into using only their own opinion to measure things and into judging other people. Because if everybody no follow di same way, for their eye, those people dey for condition wey go lead to damnation, condition wey no perfect. Without correct discernment, dem wan use one and di same measure for everybody body—the same measure wey dem dey use for themselves. And if person wan draw dem comot from this, whether na to break their self-will or because of some need wey dem get, dem go hold their own will tight pass diamond; dem dey live so tey, when temptation or wrong wey person do dem come test dem, dem go discover say dem weak pass straw because dem don dey indulge this wrong will.
Lack of correct discernment teach dem say penance dey hold back anger, impatience and di other sinful urges wey dey enter di heart; but no be so. This glorious light dey teach you say you go kill sin inside your soul and pull out e roots, with hatred and displeasure against yourself, as you dey strongly condemn your fault, dey think about who God be wey you dey wrong, and who you be wey dey wrong Am, dey remember death and dey long for virtue. Penance dey cut sin off, but you go still always find di root inside you, ready to grow again; but virtue dey pull di root comot. Ground wey dem don plant sin inside dey always ready to receive sin again if self-will freely choose to put am there; but once dem don pull di root comot, e no go happen any other way.
E fit happen say sickness go force person to give up di way e don dey live; then, at once, e go become weary and confused for mind, and all gladness go leave am: e go think say dem don condemn am and put am to shame, and e no go find any sweetness for prayer like di one wey e seem to get when e dey do e penance. And where this sweetness don go? E don lost, together with di personal will wey e foundation dey on! This will no fit get wetin e want again, so di soul dey suffer. And why you don fall into this kind confusion and almost lose all hope? And where di hope wey you get for di Kingdom of God dey? All don lost, because of that same penance wey di soul hope to use get eternal life! Now wey e no fit do this penance again, e think say dem don deny am eternal life too.
Na these things lack of sense to judge well dey produce. If the soul get the light of sense to judge well, e for see say na only lack of virtues separate am from God; and na through virtue, by the Blood of Christ, e get eternal life. So make we rise above every imperfection, and set our heart, as I don talk, on true virtues, wey carry joy and gladness wey mouth no fit describe. Nobody fit cause pain to the soul wey stand firm on virtue, or take the hope of heaven from am; because e don put e own self-will to death, both for spiritual matters and for matters of this world, and e no set e love on penance, or consolations or revelations wey e receive for e own self, but on endurance through Christ wey dem crucify and on love for virtue. So e dey patient and faithful, e dey put hope for God and no be for e own self or e works: e dey humble and obedient, e dey believe other people rather than e own self, because e no dey overtrust e own judgement. E dey open the arms of mercy wide, and through this, e dey drive confusion comot from the mind. For darkness and struggles, e dey raise the light of faith, e dey labour with courage, with true and deep humility; and for gladness, e dey turn inward to examine e own self, so that the heart no go fall into empty merriment. E dey strong and e no dey give up, because e don put e own will to death, the will wey bin make am weak and unstable. Every time na the right time for am; every place na the right place. If e dey for season of penance, na time of gladness and consolation for am, as e dey use penance as means to reach e goal; and if necessity or obedience make am leave penance, e dey rejoice; because nobody fit take, and nobody don take, e main foundation from am, wey be love for virtue; and because e dey see how this dey go against e own will, wey light don help am understand say e must always resist with great care and zeal.
E dey find prayer for every place, because e always carry the place where God dey live by grace, and where we suppose pray–that is, the house of our soul where holy desire dey pray all the time. The light of the mind dey lift this desire up, make e reflect on itself and on the flame of divine love wey nobody fit measure, wey e dey find for the Blood wey dem shed for us, and wey, through the abundant generosity of love, e dey find inside the vessel of the soul. Na this e dey seek to know and suppose seek to know, so that e go drink deep from the Blood, and there consume e self-will–no be just to complete the number of plenty Our Father prayers. Na so we go make our prayer continuous and faithful; because for the fire of His love, we know say He get power to give us wetin we ask. Na Him be the Highest Wisdom, wey know how to give and discern wetin we need; na Father wey full of compassion and grace, wey want give us pass wetin we desire, and pass wetin we sabi ask for our need. The soul dey humble, because e don recognise e own faults and say, by itself, e no be anything. Na this kind prayer dey make us gain virtue, and keep the longing for virtue alive inside our souls.
Wetin be the beginning of this kind great good? Na sense to judge well, wey be daughter of love for God and neighbour, as I don talk. And e dey immediately offer e neighbour the good wey e own self get. So e dey seek to offer e fellow creature the foundation wey e don find, and the love and teaching wey e don receive, and e dey show these things through the example of e life and through doctrine, e dey give advice when e see need or when dem ask am for advice. E dey comfort the soul of e neighbour, and e no dey confuse the neighbour by leading am into despair when e don fall into some fault; instead, with tenderness, e dey share that soul sickness, e dey give the neighbour any healing wey e fit give, and e dey increase the neighbour hope for the Blood of Christ wey dem crucify.
The virtue wey dey make person use sense and balance dey bring this fruit and countless other fruits for neighbour. So, since e useful and necessary like this, my dearest daughter and sister wey I love well-well for Christ sweet Jesus, I dey call you and myself make we do wetin I confess say I no do before with the perfection wey I suppose show. Your own case no be like my own: na my fault make I get plenty shortcomings before and even now, and make I too loose and easy with my life instead of to dey strict. But you, as person wey want bring her young body under control so that e no go rebel against her soul, don choose life wey strict so much that e be like say e don pass every limit of sense and balance. E reach the point wey e be like say lack of sense and balance dey try make you feel some of the results wey e dey bring, and e dey strengthen your desire to follow only your own will for this matter. And now wey you dey leave wetin you don dey do before, e be like say the devil dey try make you believe say you don dey condemned to hell. This matter dey trouble me well-well, and I believe say na serious offence against God. So I want and I dey beg you make love for virtue be where we start and the foundation wey we build on, as I talk before. Put to death that desire to follow only your own will, and do wetin dem direct you to do; put mind more for how other people see things pass how you yourself see dem. You dey feel say your body weak and e no well; chop the food wey you need every day to restore your body strength. And if the sickness and weakness reduce, follow steady way of life with moderation, no be without limit. No agree make the small good wey penance dey bring block the greater good; and no make penance the main thing wey your heart love–because you go find say you don deceive yourself. Instead, desire make we sincerely hurry along the well-trodden road of virtue, and make we guide others for this same road, as we break and shatter our desire to follow only our own will. If we get the virtue of sense and balance inside us, we go do am; if not, we no go fit.
Na why I talk say I desire to see the holy virtue of sense and balance for your life. I no go talk more. Remain inside the holy and sweet grace of God. Forgive me if I don talk as if I get more right than I really get; na love for your salvation, for the honour of God, make me talk. Sweet Jesus, Jesus wey be Love. TOP
TO BROTHER RAIMONDO OF CAPUA OF THE ORDER OF PREACHERS
AND TO MASTER JOHN III. OF THE ORDER OF THE HERMIT BROTHERS OF ST. AUGUSTINE AND TO ALL THEIR COMPANIONS WHEN DEM DEY AVIGNON
Catherine dey take more and more interest for matters wey concern the public, and the interest dey spread wider. This letter mark one serious turning point inside her. As we don see, for some time now, her thoughts and actions don already dey concern the quarrel between the Pope and his Tuscan people wey rebel against am. Now the time don come when she go feel say, through command from God, she don solemnly dedicate herself to the great work of reconciliation. E be like say we dey overhear her as she dey think through the deepest questions wey the situation bring, for her Master’s presence and with His help. And as we dey listen to that conversation, wey natural, sweetly close and full of deep reverence, we dey feel say no problem, no matter how sorrowful or confusing, fit dey without hope there. From her close communion with her Lord, she come out with strength and fresh confidence to enter the stormy activities of her time. As she tell us, Christ Himself put the Cross for her shoulder and the olive branch for her hand, turn her mourning into great hope wey full of joy, and tell her make she go, strong for faith, carry His message of joy “to one people and the other people.” Na so dem suppose portray her for art–as person wey carry Cross like her Lord, and wey hold the sign of reconciliation out to the world. Na so she begin the Via Dolorosa of the person wey dey make peace; from now on, we go follow her through her letters, as she dey walk that road of sorrows wey still be the road of life.
The experience wey dem describe here happen on the first of April, 1376. Early for May, the people of Florence, wey know how her holiness don make her name spread, send message make she come their city and give dem counsel. Because to stand against the Vicar of Christ na thing wey dey bring fear, and plenty people for the city wey rebel no get peace for mind.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My sons for Christ Jesus wey I love well well. Me, una poor mama, don long with all my heart to see say dem nail una hearts and all wetin una love to the Cross, and say the bond wey join God to man and man to God hold una together. So my soul dey long to see say una love join to Christ Jesus, the Word wey become man, in such a way wey neither demons nor any created being fit separate una. Because if sweet Jesus hold una and set una hearts on fire, I no fear say all the devils for hell, with all their tricks, fit separate una from this kind sweet love and union. So, because the need big well well, I want make una no ever stop to dey add firewood to the fire of holy desire–the firewood of knowing unaselves. Because na this firewood dey feed the fire of divine love: love wey person gain through knowing the love of God wey nobody fit measure, and wey then join the soul to im neighbour. And the more firewood person add to the flame–that is, the more person know imself–the more the warmth of love for Christ and im neighbour dey increase. So make una remain hidden inside the knowledge of unaselves, and no live life only for surface, so that Devil Malatasca no go catch una with plenty false appearances and thoughts against one another: na to take away the union wey una get for divine love e go do this. So I want, and I command una, make each person submit to the other, and make each person bear the faults of the other; make una learn from the Sweet Truth wey dey from the Beginning, wey choose to be the least among human beings, and humbly bear all our faults and sins. Na so I want make una do, my dear sons; love, love, love one another. And make una rejoice and glad well well, because summer season don dey near.
Because on the first day of April, especially for night, God open His secrets, and show His wonderful things in such a way that e be like say my soul no dey inside my body, and my soul receive joy and fullness wey mouth no fit describe. He explain and make clear, part by part, the mystery of the persecution wey Holy Church dey endure now, and of how she go become new again and how dem go lift her high for the time wey dey come: He talk say He allow the present crisis so that she go return to her true condition. The Sweet Truth wey dey from the Beginning quote two sayings wey dey for the Holy Gospel–“Things wey go make people fall into sin must enter the world”: then He add: “But woe to the person wey go bring wetin go make people fall into sin.” E be as if He talk say: “I allow this time of persecution, to pull out from the root the thorns wey don choke My bride all over; but I no permit the evil thoughts of human beings. You know wetin I dey do? I dey do as I do when I dey for the world, when I make whip with ropes, and drive out the people wey dey sell and buy for the Temple, because I no want make dem turn the House of God to hideout for thieves. So I dey tell you say na wetin I dey do now be that. Because I don make whip out of human beings, and na with that whip I dey drive out the traders wey no pure, wey greed and hunger for wealth dey control, and wey pride don swell up, wey dey buy and sell the gifts of the Holy Spirit.” Yes, He dey drive dem out with the whip of persecution from their fellow human beings– that is, through the force of suffering and persecution, He put an end to their life wey no get order or modesty.
And as the fire wey dey inside me dey grow, I look well and see the Christian people and the person wey no believe enter the side of Christ wey dem crucify; and through my desire wey full of love and longing, I pass their middle and enter together with dem into Christ, Sweet Jesus, with my father St. Dominic, and John the Single, and all my sons together. Then He put the Cross for my shoulder and the olive branch for my hand, almost as if na me ask for dem, and He talk say na so I go carry dem go meet both groups of people. And He tell me: “Tell dem, I bring una news of great joy.” Then my soul come full pass before; e forget itself among the true believers wey dey feed on the Divine Substance, through the power and longing of love wey dey join dem together. And the joy of my soul great so much that e no remember the pain wey e feel before as e see how people wrong God; instead, I talk: “O wrong wey bring blessing and good!” Then sweet Jesus smile and talk: “Sin wey no be anything at all, e fit bring good? You know wetin St. Gregory mean when he talk say, ‘Fault wey bring blessing and good’? Which part of am you take as something wey bring good and blessing, and wey Gregory call so?” I answer as He make me answer, and I talk: “I see am well, my sweet Lord, and I know well say sin no deserve any good, and for itself, e no get good or blessing; but the fruit wey come from sin fit get dem. E be like say na this Gregory mean: through Adam sin, God give us the Word, His only-begotten Son, and the Word give His Blood, so that as He give His life, He restore life with great fire of love. So then, sin bring good, no be because of the sin itself, but because of the fruit and the gift wey we receive through that sin.” Now, na so e be. Na so too, from the wrong wey wicked Christians wey dey persecute the Bride of Christ do, her exaltation, her light and the sweet smell of her virtues dey spring out. This one sweet so much that e be like say no comparison dey between the wrong and the goodness and kindness of God wey nobody fit measure, wey He show His Bride. Then I rejoice with great gladness, and assurance about the time wey dey come cover me so much that e be like say I don already get am and taste am. And then I talk with Simeon: “Nunc dimittis servum tuum, Domine, secundum verbum tuum, in pace.” So many mysteries happen inside me, wey tongue no fit finish to tell, heart no fit think of, and eye no fit see.
Now, which tongue fit tell all the wonderful things of God? No be my own, as I poor and wretched reach. So I choose to keep quiet, and to give my whole self to seek the honour of God, the salvation of souls, and the renewal and exaltation of Holy Church, and through the grace and power of the Holy Spirit, to persevere even till death. With this desire, I call our Christ for earth, and I go continue to call am, with great love and compassion, and you, father, and all my dear sons; I make the request wey una ask for, and God grant am. So make una rejoice, rejoice and glad well well. O sweet God, our Love, quickly fulfil wetin Your servants desire! I no go talk again—and I never even talk anything. I dey die as the things wey I desire still dey delay. Make una get compassion for me. Beg the divine Goodness and Christ for earth make no more delay dey. Make una remain inside the holy and sweet grace of God. Make una sink completely inside the Blood of Christ wey dem crucify; and make una no lose heart for any reason, but instead, make una take comfort. Rejoice, rejoice, as una dey do una sweet work. Love, love, love one another. Sweet Jesus, Jesus wey be Love. TOP
TO SISTER BARTOLOMEA DELLA SETA, NUN FOR THE CONVENT OF SANTO STEFANO FOR PISA
The conflicts wey dey inside convent and the ones wey dey for royal court no too different; and for Catherine, the first ones real and important just like the second ones. She write to Sister Bartolomea like person wey dey talk to somebody wey she know well. The truths wey she dey insist on na things wey guides for spiritual life don repeat for every age. But anytime dem come from deep personal experience, as dem do here, dem get special freshness and power; and truly, this Conversation between the Saint of Siena and her Lord don become one _classic passage_ for writings about the inner spiritual life.
As we dey pass, e good to notice how often Catherine dey urge women wey no too strong, wey dey live inside convent, far from all the noise and trouble of life outside, to get “manly courage.” “Virile,” “virilmente”—dem dey among the words wey she specially like to use. And truly, dem fit her own spirit well: her spirit get unusual strength and no fear, for a woman wey the tender feelings of her womanhood dey clear for every letter wey she write.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My daughter wey I love pass for Christ Jesus. Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: with the desire to see you as true iyawo, wey dem consecrate to the eternal Husband. Na iyawo duty to make wetin she want become one with wetin her husband want; she no fit want pass wetin her husband want, and e be like say she no fit think of any other thing apart from am. My daughter, make you too dey think like this, because you wey be iyawo of Christ wey dem crucify no suppose think or want anything apart from Him—that na to say, make you no agree to any other thoughts. I no dey tell you say thoughts no go come—because neither you nor any being wey God create fit stop them from coming. Because the devil no dey ever sleep; and God dey allow this so that His iyawo go reach perfect zeal and grow for virtue. Na this make God sometimes dey allow the mind remain dry and dark, with plenty evil thoughts wey surround am, so that e go be like say the mind no fit think of God, and e go hardly fit remember His Name.
Take care, when you feel this kind thing inside yourself, make you no fall into discouragement or confusion wey go scatter your mind, and make you no stop your spiritual exercises or the act of praying, because the devil fit tell you: “How this prayer dey lift you up, since you no dey offer am with any feeling or desire? E go better make you no pray am.” Still, make you no give up, and make this no throw you into confusion, but answer with courage: “I go rather put effort for Christ wey dem crucify, even as I dey feel pain, darkness and struggles inside me, than make I no put effort and dey feel rest.” And think am well: na so the condition of people wey don reach perfection be; if e possible for them to escape Hell, and get joy for this life together with eternal joy, they no want am, because to become like Christ wey dem crucify dey give them great delight; yes, they prefer to live by the way of the Cross and pain, rather than to live without pain. Now, which joy fit pass the joy wey iyawo get as she become like her husband and wear the same kind cloth with am? So, since Christ wey dem crucify no choose anything for His life apart from the Cross and pain, and He wear this as His cloth, His iyawo dey count herself blessed when she wear this same cloth; and because she see say the love wey the Husband get for her pass wetin anybody fit measure, she dey love and receive Him with the kind love and desire wey no tongue fit fully describe. Na why the Highest and Eternal Goodness dey allow her to face plenty struggles and dryness of mind, so that she go reach the most perfect love and get humility, and so that the being wey God create go know itself and see say e no be anything. Because if e be anything, e for fit free itself from pain anytime e choose, but as e no be anything, e no fit. So, as e know itself, e dey humble itself because e know say e no be anything, and e come know the goodness of God, wey, through grace, don give am existence, and every grace wey rest on that existence.
But you go tell me: “When I dey feel this much pain, and dey suffer plenty struggles and this kind darkness, I no fit see anything apart from confusion; and e no be like say I fit get any hope, because I see how wretched I be.” My daughter, I dey answer you say, if you seek, you go find God inside your will wey dey desire good. Even though you dey feel plenty struggles, that one no mean say your will no still dey desire God. No, na this make the soul dey mourn and suffer: because e dey fear to offend God. So the soul suppose rejoice and glad well-well, and no allow im struggles throw am into confusion, since God dey keep im will good, and dey give am hatred for mortal sin.
I remember say one time, I hear dis words wey di Sweet Truth wey dey from di Beginning tell one servant of God. Na when she dey inside very great pain and temptation, and among other things, she dey feel serious confusion, so tey di devil tell am: “Wetin you go do? Because na inside dis pains you go remain all di days of your life, and after dat, na hell you go get.” Den she answer with strong heart, without any fear, and with holy hatred for herself, say: “I no dey run from pains, because I don choose pains as wetin go refresh me. And if for di end He give me hell, I no go because of dat stop to serve my Creator. Because na me deserve to remain for hell, because I don wrong di Sweet Truth wey dey from di Beginning; so, if He give me hell, He no go do me any wrong, since I belong to Him.” Den, inside dis sweet and true humility, our Saviour scatter di shadows and torments of di devil, just as e dey happen when cloud pass and sun remain; and suddenly, di Presence of Our Saviour come. From there, tears begin flow from her eyes like river, and she talk with sweet love wey dey burn for her heart: “O sweet and good Jesus, where You dey when my soul dey suffer like dis?” Sweet Jesus, di Lamb wey no get stain, answer: “I dey beside you. Because I no dey move away, and I no dey ever leave di person wey I create, unless di person leave Me through mortal sin.” And di woman remain dey talk sweetly with Him, and she say: “If You dey with me, how come I no feel You? How e go be say I dey near fire, but I no feel di heat? And I no feel anything apart from cold wey dey freeze person, sadness and bitterness, and e be like say I full of mortal sins.” He answer sweetly, say: “My daughter, you want make I show you how you no fall into mortal sin for inside those struggles, and how I dey beside you? Tell Me, wetin dey make sin become mortal sin? Na only wetin person willingly choose. Because sin and virtue depend on wetin person freely agree to with im will; no sin or virtue dey unless person do am willingly. You no choose to agree like dat; because if you agree, you for take joy and pleasure for di things wey di devil dey suggest; but since you no agree, dem make you sorrow, and you suffer because you fear to do wrong. So you see say sin and virtue depend on choice—that na why I dey tell you say you no suppose allow dis struggles make you enter confusion wey no get order. But wetin I want na make you gain di light of knowing yourself from dis darkness, so dat through am you fit gain di virtue of humility, and rejoice and glad well-well say your will dey choose good, as you know say na then I dey remain inside you in secret. Your will wey dey choose good na sign for you say I dey there; because if your will dey choose evil, I no for dey inside you by grace. But you know how I dey remain inside you like dis? Na di same way wey I hang for di wood of di Cross. And I dey follow di same way with una wey My Father follow with Me. Think about am, My daughter: for di Cross, I dey blessed and I dey sorrowful; I dey blessed because My divine nature and My human nature dey united, but even so, My body endure pain, because di Eternal Father hold back His power to Himself and allow Me to suffer; but He no remove di union wey join Him with Me forever. Think about how na dis same way I dey remain inside di soul; because many times, I dey hold back di feeling of My presence, but I no dey remove grace, since person no dey ever lose grace except through mortal sin, as I don talk. But you know why I dey do dis? Na only to make di soul reach true perfection. You know say di soul no fit become perfect unless e use dis two wings fly: humility and love for God and neighbour. Di soul dey gain humility by knowing itself, and na inside di time of darkness e dey enter dis knowledge; and e dey gain love for God and neighbour when e see say na through love I don keep im will holy and good. Na why I dey tell you say di wise soul, when e see say dis experience dey bring dis kind gain, dey reassure itself (and na only for dis reason I dey allow di devil bring temptations to una), and e go value dis time pass any other time. Now I don tell you di way wey I dey follow. And think about am: dis kind experience dey very necessary for una salvation; because if many temptations no press di soul sometimes, e go begin neglect things well-well, and e go stop to practise constant holy desire and prayer. Because for di time of battle, e dey more watchful, as e dey fear im enemies, and e dey gather wetin e need for di rock of im soul, as e dey run come meet Me, wey be im Strength. But dis no be wetin di devil get for mind—because I dey allow am tempt una so dat e fit make una gain virtue, even though, for im own side, e dey tempt una to make una enter despair. Think about how di devil go tempt person wey don dedicate imself to My service, no be because e believe say di person fit really fall into dat sin, because e dey see at once say di person go choose death rather than really do wrong. But wetin e dey do? E dey struggle to make di person fall into confusion, as e dey talk say: ‘No good thing dey of any use to you, because of dis thoughts and urges wey dey come to you.’ Now you see how great di wickedness of di devil be; because, when e no fit win di first battle, e dey often win di second one, as e dey disguise like virtue. Na why I no want make you ever follow im wicked will; instead, I want make you take My will as your own, as I don tell you. Na dis be di rule wey I dey give you, and wey I want make you teach other people when need dey.”
Now, my daughter wey I love well-well, na wetin I want make you do be this wey I dey tell you. Be mirror of good character for me, as you dey follow the footsteps of Christ wey dem nail for cross. Bath yourself inside the Blood of Christ wey dem nail for cross, and live as I want, so that you no go seek or want anything except Christ wey dem nail for cross, like true wife wey dem buy with the Blood of Christ wey dem nail for cross. You see am well say you be wife, and say He don marry you and every creature, no be with silver ring, but with the ring of Im Flesh. O Love wey deep and high pass wetin mouth fit talk, how You take love this Wife, wey be the whole human race! O Life wey dey give everything life, You don snatch am from the hand of the devil, wey hold am as im own; You don snatch am from im hand, as You use the hook of Your human nature catch the devil, and You don marry am with Your flesh. You don give Your Blood as pledge, and for the end, as You sacrifice Your bodi, You don make the payment. Now drink well-well, my daughter, and no fall into carelessness, but stand up with true zeal. Through this Blood, make the hardness of your heart break in such a way wey e no go ever close again, whether because of any ignorance or carelessness, or because of wetin any creature talk. I no go talk more. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO GREGORY XI
Catherine, wey the people of Florence send as their representative to the Pope, don reach Avignon and see the Holy Father. Instead of fear and awe to overwhelm am for im presence, e clear say she feel both sympathy and tenderness for am, with compassion join. Wetin touch her na how easily things dey affect this man—how strong the bad influences be wey people for im own household dey bring upon am all the time; and above all, how e dey fear too much. The gentle tone of this letter, wey dey give person confidence, almost be like that of mama wey dey encourage pikin wey she love but wey no get strong mind, make e decide things by imself and stand by wetin e decide. Catherine sweet nature no let am look Gregory with even small contempt; but we no fit help to notice the difference between this woman wey her bodi no strong but wey get heroic spirit, and the Pope wey dey hesitate.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Fada wey holy pass and wey God don bless for Christ Jesus wey sweet: your poor small daughter Catherine, wey no worthy, dey comfort you inside His precious Blood, with desire to see say you free from any fear wey be like slave fear. Because I see say person wey fear too much dey weaken di strength of holy decisions and good desire, I don pray, and I go still pray to Jesus wey sweet and good, make He free you from every slave fear, so na only holy fear go remain. Make di fire of love for God and neighbour dey inside you, so you no go listen to di voice of demons wey take human body, or follow di advice of wicked advisers wey don settle inside love of only their own self. As I understand am, dem wan frighten you so you no go return, as dem dey talk say, “You go die.” And I dey tell you for di name of Christ wey dem crucify, fada wey sweet and holy well-well, make you no fear for any reason at all. Come without fear for your safety: put your trust for Christ Jesus wey sweet. Because, as you dey do wetin you suppose do, God go dey over you, and nobody go fit stand against you. Stand up, fada, like man! Because I dey tell you say you no need to fear. You suppose come; so, come. Come with calm mind, without any fear. And if anybody for house wan stop you, use boldness tell dem wetin Christ talk when St. Peter, because of tender love, wan hold Him back from going to His suffering. Christ turn face am, talk say, “Go My back, Satan; you be stumbling block for Me, as na things of human beings you dey seek, no be things of God. You no want make I fulfil My Father’s will?” Do di same, fada wey sweet pass, as you dey follow Him as His vicar. Think di matter through and decide by yourself, and tell people wey wan stop you say, “Even if I go give my life one thousand times, I want fulfil my Father’s will.” Even if you must lay down your bodily life because of this, still hold tight to di life of grace and di way to gain am forever. Now take heart and no fear, because you no need to fear. Wear di armour of di most holy Cross, wey be di safety and life of Christians. Make anybody wey wan talk talk, and make you stand firm for your holy decision. My fada, Fra Raimondo, tell me for your behalf say make I pray to God to see whether you go meet any obstacle. I don already pray about am, before and after Holy Communion, and I no see death or any danger. Na di men wey dey advise you invent those dangers. Believe, and put your trust for Christ Jesus wey sweet. I get hope say God no go reject all these prayers wey people make with desire wey burn so strong, and with plenty tears and sweat. I no go talk more. Remain inside God’s holy and sweet grace. Forgive me, forgive me. Make Jesus Christ wey dem crucify dey with you. Jesus wey sweet, Jesus wey be Love. TOP
TO DI KING OF FRANCE
As person fit expect, Catherine letters to important people wey she no know no probe matters as deep or get di same freshness as di plenty letters wey come more from her personal feelings. But at least, dem give interesting evidence of how wide di matters wey concern her reach. E clear say she write this letter to Charles V. during di time wey she stay for Avignon, where she build relationship with di Duke of Anjou, and he promise her say he go lead di Crusade wey dem dey plan. Avignon na centre of intellectual life and European politics, and di place must don ginger Catherine to think more broadly and about bigger matters pass before. For her, anytime she think about one matter, she dey feel say she get responsibility towards am. So she write to Charles V., dey urge am to make peace with his fellow king: “Because na so,” di maiden of Siena calmly tell di great King—”Na so you go fulfil di will of God and my own.”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My oga and fada wey I love well-well for Christ Jesus wey sweet: Na me, Catherine, servant and slave of di servants of Jesus Christ, dey write to you inside His precious Blood, with desire to see say you dey obey God’s holy and sweet commands. Because I see say no other way dey for us to share for di fruit of di Blood of di Lamb wey no get stain. Jesus wey sweet, di Lamb, don teach us di Way, and na so He talk say: “Na Me be di Way, di Truth and di Life.” Na Him be di sweet Master wey don teach us di doctrine, as He climb di pulpit of di most holy Cross. Fada wey deserve honour, which doctrine and which way He give us? Na this be His way: pain, shame, insults, injuries and abuse; to endure with true patience, hunger and thirst. Shame fill Him; dem nail Him and hold Him for di Cross for di Father’s honour and for our salvation. With His pain and shame, He make satisfaction for our guilt and di disgrace wey human beings fall into because of di sin wey dem commit. He don make amends, and He don punish our sins for His own Body. Na only because of love He do this, no be because He owe any debt.
Dis sweet Lamb, wey be our Way, don reject di world, with all im enjoyment and high position, and E don hate evil ways and love good ways. As son and faithful servant of Christ wey dem crucify, follow His footsteps and di way wey E dey teach you: with true patience, bear all di pain, torment and trouble wey God allow di world to bring upon you. Because patience no dey lose to di world; na patience dey overcome di world. Abeg, be person wey love good ways, wey stand on true and holy justice, and reject evil ways. Because of di love of Christ wey dem crucify, I beg you to do three special things for di position wey you dey. Di first na to reject di world and yourself and all di enjoyment of di world, and hold your kingdom as something wey dem lend you, no be something wey belong to you. Because you know well say life, health, riches, honour, high position and power to rule no belong to you. If dem belong to you, you for fit hold dem as you like. But for di very time wey person want get good health, e dey sick; or e want dey alive, e don die; or e want get riches, e dey poor; or e want be ruler, dem turn am to servant and person under another ruler. All dis dey happen because dese things no belong to am, and e fit hold dem only as long as di One wey lend am di things wishes. So, person wey hold another person things as if na im own no get sense at all. Na thief e really be, and e deserve death. So I beg you, as Di Wise Person, make you act like good caretaker, wey God don appoint to care for His property; hold all things as things wey dem only lend you.
Di other matter na say make you uphold holy and true justice; no let love of yourself, sweet talk wey people use dey praise you, or any desire to please people spoil am. And no close eye when your officials dey do injustice because of money and deny poor people their right: instead, be father to poor people, and share wetin God don give you. And make you see to am say dem punish di wrong things wey dem find for your kingdom and give honour to good ways. Because all dis na wetin divine justice require.
Di third matter na to follow di teaching wey dat Master upon di Cross dey give you; na dis my soul want pass everything to see for your life: love and affection for your neighbour, wey you don dey fight for so long. Because you know well say without dis root of love, di tree of your soul no go bear fruit; instead, e go dry up, remain inside hate and no fit draw di moisture of grace enter itself. Ah, my dearest father, di Sweet Truth wey dey from di Beginning dey teach you dis, and E leave am for you as commandment: make you love God pass everything, and love your neighbour as yourself. E show you di example as E hang on di wood of di most holy Cross. When di Jews shout, “Crucify Am!” E cry out with humble and gentle voice: “Father, forgive those wey dey crucify Me, wey no know wetin dem dey do.” See His love wey nobody fit understand finish! Because no be only forgive E forgive dem; E still plead their excuse before His Father! Wetin a great example and teaching dis be: di Just One, wey no get any poison of sin inside Him, endure from unjust people di punishment for our sins!
Oh, shame suppose catch di person wey dey follow di teaching of di devil and im own lower nature, wey care more about how to get and keep di riches of dis world, wey all be vanity and dey pass like breeze, than about im soul and im neighbour! Because as e continue to hate im neighbour, hate dey by im side, since hate dey take divine love away from am. Surely, e foolish and e blind, because e no dey see say na imself e dey kill with di sword of hate wey e carry against im neighbour.
Na so I dey beg you, and I want make you follow Christ wey dem crucify, and make the salvation of your neighbour dear to you: show say you dey follow the Lamb, wey choose death for body because of the strong hunger wey E get for His Father’s honour and the salvation of souls. My lord, make you do the same! No worry if you lose some of your worldly property; because the loss go turn gain for you, as long as you fit reconcile your soul with your brother. E dey surprise me say you no willing to give, no be only worldly things, but even your life itself, if e dey possible, for this matter: when you consider how many souls and bodies don suffer destruction, and how many people wey dey religious orders, women and children this war don wound and drive comot from their land. Make e stop, for the love of Christ wey dem crucify! You no dey think about the great harm wey you dey cause if you fail to do wetin you fit do? Harm to Christians, and harm to people wey no believe the Christian faith. Because your fight don block the mystery of the Holy Crusade, and e still dey block am. Even if no other harm follow apart from this one, to me, e be like say we suppose expect God’s judgment. I dey beg you make you no continue to cause this kind great harm or block this kind great good: to recover the Holy Land and those poor, suffering souls wey no get share for the Blood of the Son of God. You and the other Christian rulers suppose shame for this matter: because na very great disgrace for people’s eyes and abomination for God’s eyes, say person go fight war against im own brother and leave the enemy alone, and say person go want collect another person’s property instead of to win im own back. Make this kind foolishness and blindness stop! I dey tell you, on behalf of Christ wey dem crucify, make you no delay again to make this peace. Make peace, and direct all your warfare against people wey no believe the Christian faith. Help encourage people and raise the banner of the most holy Cross; na this God go demand from you and others when death reach–E go also demand make you give account of the ignorance and neglect wey don happen and wey still dey happen every day. For the love of Christ wey dem crucify, and for your own good, no sleep again for the small time wey remain for us: because time short, and you go die, but you no know when.
May the flame of holy desire to follow this holy Cross and to reconcile with your neighbour grow inside you! Na this way you go follow the way and teaching of the Lamb wey dem kill and abandon for the Cross, and you go keep the commandments. You go follow the way by bearing with patience the wrongs wey people don do you; you go follow the teaching by reconciling with your neighbour; and you go follow God’s love, wey you go show by following the most holy Cross for the holy and sweet Crusade. For this matter, I think say your brother, Messer the Duke of Anjou, go take on the work of this holy undertaking, for the love of Christ. You go get reason to blame yourself if this kind sweet and holy mystery no reach fulfilment because of you. Na this way you go follow the footsteps of Christ wey dem crucify, you go fulfil God’s will and my own, and keep His commands: as I tell you say I wish to see you keep God’s holy commands. I no get more to talk. Forgive me as I take boldness talk like this. Remain inside God’s holy and sweet grace. Sweet Jesus, Jesus wey be Love. TOP
LETTERS WEY DEM WRITE TO FLORENCE
The people of Florence play Catherine wayo, just as history show say these cunning people don play more than one of the friends wey dem accept their service; the story of how dem deal with her strongly remind person of the situation for Browning’s _Luria_. Dem send Catherine ahead, as e appear, with full authority, to prepare the way for the official delegation wey dem go send later. She carry out her own part of the negotiations quickly, with good judgment and complete success. The way e be like say nobody surprise about this situation show how this kind unusual democracy and simple, practical respect for spiritual values dey for the later part of the Middle Ages. E appear say people take am as something normal for one powerful republic to send one young woman as its representative to the papal court, even though she be the daughter of ordinary traders and she don live her life quietly for her father’s house. Gregory treat Catherine with deep respect and sorrow for im own faults. On the third day after she arrive, she speak before the full consistory, dey plead for peace. She record the result for this letter: the Pope put the whole matter for her hands. Na this young Dominican woman dem leave to set the terms for reconciliation between the two rival powers.
Everything now depend on when the ambasado dem from Florence go arrive; but these gentlemen no show, while Florence continue to follow policy of stubborn disobedience. The insult to both the Pope and Catherine clear. People for Avignon make joke, shrug their shoulders, and finally begin mock. Gregory gently tell Catherine the truth—that her friends don deceive her. E hard to imagine many situations wey fit bring person more shame than the one wey she find herself inside.
She write this bold letter wey follow ten days after she arrive. As she dey always do, she talk everything openly, but e worth to note say the letter no get any word of personal rebuke apart from this calm statement: “Una fit bring great shame and reproach upon me. Because na only shame and confusion go come out if I tell the Pope one thing and una do another.” When the ambasado dem finally arrive, dem no bring much comfort, because dem refuse to discuss with Catherine. For the second letter, wey she write to one close friend for Florence after dem arrive, she talk the situation plainly and with dignity, but still without the personal bitterness wey person fit expect. For this time of trial, e be like say nothing wey no noble dey her mind; na only sorrow because the cause wey she dey pursue no succeed. TOP
TO THE EIGHT MEN IN CHARGE OF WAR WEY THE COMMUNE OF FLORENCE CHOOSE, AND NA DEM ASK THE SAINT TO GO MEET POPE GREGORY XI
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest fathers and brothers for Christ Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to una for His precious Blood: I desire to see una as true sons, humble and obedient to una father, in such a way wey una no go ever turn back, but una go feel true sorrow and bitter pain because of the wrong wey una don do una father. Because if person wey do wrong no rise above the wrong wey e do through sorrow, e no deserve to receive mercy. I dey call una to truly humble una hearts; no turn back, but go forward, continue with the holy decisions wey una don begin make, and grow stronger inside them every day, if una want make una father receive una for im arms. As sons wey don die, make una ask for life; and I get hope through God goodness say una go get am, if una truly willing to humble unaselves and acknowledge una faults.
But I get serious complaint against una, if wetin dem dey talk for this area na true, say una don put tax on the clergy. If na so, e be very great evil for two reasons. The first na say una dey wrong God through am, because una no fit do am with clear conscience. But e be like say una dey lose una conscience and everything wey good; e be like say una no care about anything apart from things wey the senses fit enjoy, wey no dey last and dey pass like breeze. Una no see say we be people wey fit die, and we must die, but we no know when? So na great foolishness to throw away the life of grace, and bring death upon oneself. I no want make una do like that again, because if una do am, una go dey turn back, and una know say no be person wey begin deserve glory, but na person wey stand firm reach the end. So I dey tell una say una no go ever reach peace wey go truly work, unless una continue to stand firm for humility, and stop to dey insult or offend the ministers and priests of Holy Church.
Na this be the other thing wey I dey tell una say e dey cause harm and e bad. Because apart from the evil wey I talk about, wey dey come from wronging God, I dey tell una say this kind action go destroy una peace. Because if the Holy Father know about am, im anger against una go grow greater.
Na wetin some of the cardinals wey dey seek peace and strongly desire am don talk be that. Now, as dem hear this report, dem dey talk say: “E no look true say the people of Florence want make peace happen; because if na true, dem go take care to avoid even the smallest action wey go against the will of the Holy Father and the customs of Holy Church.” I believe say sweet Christ for earth himself fit talk these words and other words like them, and if e talk them, e get very good reason to do so.
I dey tell una, my dearest fathers, and I dey beg una, make una no choose to block the grace of the Holy Spirit, wey He, because of His mercy and no be because of any merit wey una get, dey willing to give una. Una fit bring great shame and reproach upon me. Because na only shame and confusion go come out if I tell the Holy Father one thing and una do another. I dey beg una make e no happen like that again. Instead, make una put effort to show for word and action say na peace una want, no be war.
I don talk with di Holy Father. Because of God’s goodness and im own goodness, e listen to me with kindness, and e show say e get deep love for peace; like good papa wey no dey look so much at di wrong wey im pikin don do am, but whether di pikin don humble imself, so dat e fit show am full mercy. My tongue no fit talk di special joy wey e feel. After I don discuss with am for long time, as our talk dey end, e talk say if una matter be as I present am to am, e ready to receive una as im sons, and to do wetin I think say go best. I no go talk more here. E be like say una no suppose give di Holy Father any other answer at all until una ambassadors arrive. E surprise me say dem never reach here. When dem don come, I go talk with dem, and then with di Holy Father, and I go write una according to how I find things. But una, with una tax dem and una play-play matter dem, dey spoil everything wey dem don sow. Make una no do so again, because of di love of Christ wey dem crucify and for una own good. I no go talk more. Make una remain inside di holy and sweet grace of God. Sweet Jesus, Jesus wey be Love.
Dem write am for Avignon, di 28th day of June, 1376. TOP
TO BUONACCORSO DI LAPO FOR FLORENCE, WEY DEM WRITE WHEN DI SAINT DEY AVIGNON
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest brother for Christ sweet Jesus: Na me, Catherine, servant and slave of di servants of Jesus Christ, dey write to you inside His precious Blood: I dey long to see you and di other men wey be una lords bring peace to una heart and soul inside His Blood wey sweet pass all, where all hatred and war dey quench, and all human pride dey come down. Because inside di Blood, person dey see God wey humble Himself come down to human level, take our human nature, wey dem tear open, nail and fasten for di Cross, so dat e dey flow from di wounds of di Body of Christ wey dem crucify, and pour over us di Blood wey di ministers of Holy Church dey give us. I dey beg you because of di love of Christ wey dem crucify, make you receive di treasure of di Blood wey di Bride of Christ don give you. Make you reconcile, make you reconcile with her inside di Blood; recognize your sins and di wrong dem wey you don do against her. Because person wey recognize im sin, show am through wetin e dey do, and humble imself, dey always receive mercy. But person wey show repentance only for mouth, and no follow am with action, no dey ever find mercy. I no dey talk dis one so much because of you, but because of other people wey fit fall enter dis fault.
Ah, ah, my dear brother! My heart dey pain me because of the ways wey una don dey use ask Holy Father for peace. Na because talk don plenty pass action. I talk this one because when I come meet una and una leaders for there, their words make am look like say dem don repent of the wrong wey dem do, and say dem ready to humble themselves and ask Holy Father for mercy. And when I tell dem say: “Make una see, my oga dem, if una plan to show all the humility wey una fit show for action and for talk, and una want make I present una to una papa like children wey don die, I go take all the trouble wey una want make I take for this matter; if no be so, I no go go there,” dem answer me say dem agree. Ah, ah! my dear brothers, na this way and this door una suppose follow enter, and no other one dey. If una follow this way for action as una follow am for talk, una for don get the most glorious peace wey anybody don ever get. And I no dey talk this one without reason, because I know how Holy Father mind be; but since we begin leave that path, dey follow the cunning ways of the world, dey do wetin different from wetin our earlier words mean, Holy Father don get reason for more trouble instead of peace. Because when una ambassadors come these parts, dem no follow the right way wey God servants show dem. Una continue for una own ways. And I no ever get chance to discuss with dem, as una tell me say una go arrange when I ask for letter wey go confirm my authority, so that we fit discuss everything together, and una talk say: “We no believe say any other people fit ever accomplish this thing apart from God servants.” Na the exact opposite una don do. All this na because we never truly recognise our faults. I see say those humble words come more from fear and calculation than from true love and virtue wey move the heart; because if una truly recognise the wrong wey una do, una actions for match wetin una talk, and una for put una needs and wetin una want from Holy Father for the hands of the true servants of God. Dem for handle una affairs and Holy Father affairs in such a way that una for reach good understanding. Una no do am; na why my heart don bitter well-well, because of the wrong wey dem do against God and because of our loss.
But una no see the evil and the great calamities wey dey come from una stubbornness and the way una hold tight to wetin una don decide! Ah, ah! Free unaselves from the rope of pride, and bind unaselves to the humble Lamb; and make una no despise or oppose His Vicar. Make una no continue like this! For the love of Christ wey dem crucify! Make una no treat His Blood like something wey no get value! Wetin una no do before, make una do am now. Make una heart no bitter, and make una no show contempt, if e seem to una say Holy Father demand wetin look very hard and impossible to do. Even so, e no go want anything apart from wetin una fit do. But e dey act like true papa, wey dey beat im pikin when the pikin do wrong. E dey correct am very strictly, to make am humble and make am recognise im fault; and true pikin no dey vex for im papa, because e see say na love for am make im papa do everything wey e do; so the more the papa drive am away, the more e dey return to am, always dey ask for mercy. So I dey tell una, on behalf of Christ wey dem crucify, say every time our papa, Christ for earth, reject una, make una run go meet am again. Make e do as e wish, because e dey right.
See, now e dey come to im bride, that is, to occupy the seat of St. Peter and St. Paul. Make una run go meet am at once, with true humility for heart, as una turn away from una sins and change una ways, dey follow the holy principle wey una use begin. If una do so, una go get peace, both for spirit and body. And if una follow any other way, the troubles wey go come upon us go plenty pass all the ones wey our ancestors ever get, because we go call down God anger upon ourselves, and we no go share for the Blood of the Lamb.
I no go talk more. Act with all the urgency wey you fit, now wey Holy Father go dey Rome. I don do wetin I fit, and I go continue to do wetin I fit until death, for God honour and for your peace, so that dem fit remove this obstacle, because e dey block the holy and sweet Crusade. Even if no other evil come from am, we deserve a thousand hells. Take comfort for Christ our sweet Jesus, because I get hope for His goodness say, if you continue for the way wey you suppose follow, you go get good peace. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO GREGORY XI
The effort to reconcile Gregory with the people of Florence fail because of their own fault. Catherine no allow the humiliation or failure discourage her at all. Instead, she put fresh strength into the matter wey dey even closer to her heart—the Pope return to Rome. Everybody soon see the strong influence wey she get over his sensitive spirit, and as soon as dem notice am, other people begin work to oppose her influence. No be only this woman from Siena sabi write letters, and since Gregory don show say he dey believe superstitions and holy people wey dey behave like fools fit influence am, well, Europe get plenty people wey dey enter spiritual ecstasy! As this reply from Catherine clearly show, the Pope don receive one letter wey no carry the writer name. Dem craft am with cunning to make e look like say e come from one man of God. The letter use the love wey everybody know say he get for his family and his fearful nature to warn am say dem go poison am if he dare return to Rome. We no know whether Catherine get good reason to suspect say the letter na fake wey come from the papal court. The main thing wey make the matter interest us now na say e bring out one reply wey show how people wey dey meek for this world fit use sharp mockery. The sharp way wey Catherine expose the weakness of the writer wey hide his name show us another side of her. When gentle people show contempt, e fit terrible. She write say, “The person wey write am no seem to me like person wey sabi his work well; he suppose go school.” Then she continue to examine the matter in one way wey convince person well, and encourage am with words wey give so much strength that even Gregory, wey dey change his mind, must have gain fresh strength to make firm decision. As person dey read the letter, e be like say Catherine don nearly lose patience with am and with the situation, as far as saint fit reach. Gregory must have feel the sting of her words when she tell am plainly say the person wey write to am dey treat am like coward or pikin wey fear don catch. Then she add her own plea: “For the sake of Christ wey dem crucify, I beg you, no continue to be pikin wey dey fear, but behave like man. Open your mouth, and swallow the bitter because of the sweet.” If anybody fit help person wey get weak nature remain true to the better side of himself, na this woman. She get one kind strong life and energy wey still dey move person through her words, even after many centuries.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Most holy and reverend sweet father for Christ sweet Jesus: na your poor daughter Catherine, wey no worthy, servant and slave of the servants of Jesus Christ, dey write to Your Holiness for His precious Blood. I desire to see you stand so strong and firm for your holy decision that no wind wey blow against you fit stop you, whether na devil or any creature. Because e be like say your enemies dey prepare to come, as Our Saviour talk for His holy gospel, with sheep clothing, looking like lambs, while dem be wolves wey dey tear their prey. Our Saviour talk say make we dey on guard against people like this. Sweet father, e be like say dem don begin approach you through writing. And apart from the writing, dem announce to you say the writer dey come, and say he go reach your door when you no expect am. The man sound humble when he talk say, “If the door open for me, I go enter and we go reason together”; but na only so that people go believe am he put on the cloth of humility. And the virtue wey pride use cover itself na boasting e really be.
As far as I don understand, this person don treat Your Holiness for this letter the way devil dey treat the soul. Many times, devil dey pretend say na virtue and compassion dey move am, while e dey put poison inside the soul. And e dey use this trick especially with God servants, because e see say e no fit deceive dem with open sin alone. So, to me, na wetin this demon wey take human form dey do, this person wey don write to you as if na compassion dey move am, and with holy language. Because the letter claim say e come from one holy and righteous man, but na from wicked men e really come—devil advisers, wey dey weaken the common good of the Christian congregation and the reform of Holy Church. Dem love only themselves and dey seek only their own private good. But father, you fit soon find out whether e come from that righteous man or not. And to me, for God honour, you must investigate.
As far as I fit understand, I no think say the man na servant of God, and the way e talk no show am like that—but the letter be like wetin person forge. Even the person wey write am no sabi im work well. E suppose go school—e be like say wetin e know no reach wetin small pikin know.
Now, Most Holy Father, make you notice this thing: the first thing wey e use take appeal to you na that tendency wey e know say na the main weakness for human beings, especially people wey get soft heart and dey quick pity others by nature, and wey dey pamper dia own body—for people like these dey value life pass any other people. So, from im first word, na this point e hold tight. But I get hope, through the goodness of God, say you go put more mind for His honour and the safety of your own flock than for yourself, like good shepherd wey suppose lay down im life for im sheep.
Next, this man wey carry poison for im words be like person wey, for one side, dey praise your return to Rome, as e call am good and holy thing; but, for the other side, e talk say dem don prepare poison for you there. And e be like say e dey advise you to send men wey you fit trust make dem go before you, and dem go find the poison for the tables—that one mean, as e be like, inside bottles, ready for dem to give person small-small, whether na by day, by month, or by year. Now, I agree with am well say dem fit find poison—for that matter, dem fit find am for the tables for Avignon or other cities just as dem fit find am for Rome: poison wey dem prepare to give person slowly, by month or by year, or plenty at once, as the person wey buy am like. Dem fit find am everywhere. So e go think say e good make you send people and delay your return for this reason. E dey suggest say make you wait until God’s judgment use this means fall on those wicked men wey, according to wetin e talk, be like say dem dey seek your death. But if e get wisdom, e go expect that judgment to fall on im own head, because e dey sow the worst poison wey anybody don sow for holy Church for long time, as e want stop you from following God’s call and doing your duty. You know how dem go sow that poison? If you no go, but you send people, as this good man dey advise you, scandal and rebellion go rise, both for spiritual matters and for matters of this world—because people go find lie for you, wey occupy the Seat of Truth. Since you don decide to return and don announce am, the scandal, confusion and trouble for people’s hearts go too much if dem find say e no happen. Truly, e dey talk truth: e be prophet just like Caiphas when e talk say: “E necessary make one man die so that the people no go perish.” E no know wetin e dey talk, but the Holy Spirit, wey speak truth through im mouth, know well—even though the devil no make am talk with this intention. So this man fit be another Caiphas. E dey prophesy say if you send people, dem go find poison. Na true so; because if your sins come so great that you stay and dem go, those people wey you trust go find poison wey dem bottle inside people’s hearts and mouths, as I don talk. And no be only poison wey go reach one day, but e go last for month and year before dem digest am. The words of this man dey surprise me well-well: e dey praise one action as good, holy and religious, then e want make you abandon this holy action because of fear for your body! E no be the way of servants of God to ever agree to abandon any spiritual action or work because of harm wey fit touch dia body or dia life for this world, even if e go cost dem dia life itself. If dem bin do like that, none of dem for reach im goal. Because na to hold on to holy and good desire until e produce good works be the thing wey dey receive crown, and wey deserve glory, no be shame.
Na why I tell you, Reverend Father, say I desire to see you stand firm and no shake for your good decision (because na from this peace go return among your sons wey dey rebel, and holy Church go undergo reform), and also to see you fulfil the desire wey servants of God get: to see you raise the flag of the Cross wey holy well-well against people wey no believe. Then you go fit minister the Blood of the Lamb to those wretched people wey no believe: because na you be the cupbearer of that Blood, and na you hold the keys to am.
Ah, Papa, I beg you, because of the love of Christ wey dem nail for cross, make you use your authority face this matter sharp-sharp, because without your authority, e no fit happen. Still, Papa wey I love, I no dey advise you make you abandon your own true pikin dem, wey dey suck breast from the Bride of Christ, because of pikin dem wey dem born outside marriage, wey holy baptism never make legitimate. But I get hope, because of God goodness, say if your legitimate pikin dem move with your authority, with the divine power of the sword of Holy Scripture, and with human strength and virtue, these other ones go turn to Holy Church wey be their Mama, and you go make dem legitimate. E be like say this one go give God honour, benefit you, and bring honour and exaltation to the sweet Bride of Christ Jesus, pass to follow the foolish advice of this righteous man, wey dey talk say e go better for you and other ministers of the Church of God to live among Saracens wey no get faith than among the people of Rome and Italy.
I dey happy with the hunger wey e get for the salvation of people wey no believe, and that hunger deserve praise. But I no dey happy say e wan take papa comot from im legitimate pikin dem, and shepherd from the sheep wey gather inside the sheep pen. I think say e wan treat you the way mama dey treat pikin when she wan stop am from sucking breast: she go put something bitter for her breast, so that the pikin go taste the bitterness before the milk, and because e fear the bitter thing, e go leave the sweet one; because bitter thing dey deceive pikin more easily than any other thing. Na so this man wan do you, as e dey tell you about the bitterness of poison and serious persecution, so that e go deceive the childish part of your weak love wey dey follow the senses, and fear go make you leave the milk: the milk of grace, wey go follow your sweet return. And I beg you, for the sake of Christ wey dem nail for cross, make you no be pikin wey fear dey catch, but make you stand strong like man. Open your mouth, and swallow the bitter thing because of the sweet one. E no go fit your holiness to leave the milk because of the bitterness. I get hope, because of God goodness wey no get end and wey nobody fit measure, say if you choose, He go show favour to both us and you; and say you go be man wey stand firm and steady, wey no wind or deception of the devil, or advice from devil wey take human body, go fit shake. Instead, you go follow God will, your good desire, and the advice of the servants of Jesus Christ wey dem nail for cross.
I no get more to talk. My conclusion be say the letter wey dem send you no come from that servant of God wey dem tell you im name, and say dem no write am from place wey far; instead, I believe say e come from very near, and from servants of the devil, wey no too fear God. Because if I come believe say na that man send am, I no go regard am as servant of God unless I see some other proof. Forgive me, Papa, for the way I don take too much liberty talk. With humility, I dey ask you make you forgive me and give me your blessing. Remain for the holy and sweet grace of God. I dey pray make His Goodness wey no get end grant me this favour soon, for His honour: make I see you step pass the doorstep with peace, rest, and quietness for soul and body. Papa wey I love, I beg you make you allow me meet and talk with you whenever e please Your Holiness, because I go like dey your presence before I leave. Time short: so, for any place wey please you, I wish make e happen soon. Sweet Jesus, Jesus wey be Love. GO TOP
TO MONNA LAPA, HER MAMA, BEFORE SHE RETURN FROM AVIGNON
Catherine succeed for the great thing wey she set out to do. For September, 1376, Gregory truly begin im journey go Rome. As her mission don end, Catherine begin her own journey go house the same day as the Pope, but she follow another road. But her journey stop for Genoa, where sickness among the people wey follow her make her stay for one month for Madonna Orietta Scotta house. E be like say the long time wey she stay away pass wetin Monna Lapa fit patiently bear. Monna Lapa no dey ever fit understand at all the things wey this her pikin dey do, even though she love am well-well. Although Catherine don enter matters wey carry great worry and great victory, she still always dey tenderly remember the duties wey she owe her home. This short letter to her mama wey dey lonely and worried show the love of a daughter, with gentle wisdom. The saint write am just after she pass through those months wey full of excitement and important decisions for the Pope court.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Mama wey I love pass for Christ Jesus wey sweet: Your poor girl pikin Catherine, wey no worthy, dey comfort you inside the precious Blood of the Son of God. I don long well-well to see you as true mama, no be only for my body, but for my soul too; because I don think am say, if you love my soul pass my body, all the tender love wey don pass proper measure go die inside you, and to dey long for me to dey with you for body no go weigh you down like that; instead, e go bring you comfort, and you go want bear every burden because of me, for the honour of God, as long as God receive honour. As I dey work for the honour of God, grace and strength dey increase inside my soul. Yes, true-true, na so e be: if you, my mama wey sweet pass, love my soul pass my body, you go get comfort, and sorrow no go weigh you down. I want make you learn from that sweet mama, Mary, wey, for the honour of God and for our salvation, give us her Son, wey die on the wood of the Cross wey holy pass. And when Mary remain alone, after Christ don go up to Heaven, she stay with the holy disciples; and even though Mary and the disciples get plenty comfort as dem dey together, and to separate bring sorrow, still, for the glory and praise of her Son, and for the good of the whole world, she agree and choose make dem go. And she choose to bear the burden of their leaving instead of the comfort of their staying, only because of the love wey she get for the honour of God and for our salvation. Now, I want make you learn from her, mama wey I love pass. You know say I suppose follow the will of God; and I know say you want make I follow am. Na His will say make I go away; and that my going no happen without mystery, or without fruit wey get great value. Na His will say make I come, no be the will of man; and anybody wey talk the opposite no dey talk the truth. And so, I go need to continue to follow His footsteps, for any way and at any time wey go please His goodness wey nobody fit measure. You, as good, sweet mama, must dey content, make sorrow no weigh you down, as you dey bear every burden for the honour of God, and for your salvation and my own. Remember say you do this because of the good things of this world, when your sons leave you to go find wealth for this world; now, to gain eternal life, e be like such great suffering to you, so tey you talk say you go run away if I no reply you soon. All this dey happen to you because you love that part wey I get from you better—that is, your flesh, wey you take clothe me—pass wetin I get from God. Lift your heart and mind up, lift dem up small to that sweet Cross wey holy pass, where all suffering dey end; agree to bear small pain wey get end, so you fit escape the pain wey no get end, wey we deserve because of our sins. Now, take comfort, for the love of Christ wey dem crucify, and no think say God or me don abandon you. You go still get comfort, and your consolation go full; and the pain never too great for the joy to pass am. We go come soon, by the mercy of God; and we for no delay our coming now, if no be the serious sickness of Neri wey don block our way. Master Giovanni and Fra Bartolommeo too don dey sick…. I no go talk more. Remember us for your prayers…. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love! UP
FOR MONNA GIOVANNA DI CORRADO MACONI
E clear say no be only Monna Lapa among the mothers for Siena dey worry because Catherine and her spiritual children don stay away from house for long. Monna Giovanna, from the noble Maconi family, dey long to see her beloved son Stefano, wey be Catherine secretary. Na the second letter wey Catherine write to try make her mind settle be this. We no fit surprise if she complain. Stefano never know Catherine pass few months when she carry am follow her go Avignon. Their relationship start for January, 1376, when, as he beg her, she settle one quarrel wey don last long between the Maconi family and the Tolomei family wey be their rivals. From that time, he stay close to her, and because of how he devote himself to her, im former friends wey no understand wetin dey happen begin laugh am. As people describe am, na young man wey get special charm and wey person fit easily love—he dey cheerful, e no dey carry worry for head, and people like am wherever he go. From the beginning, Catherine love am with special tenderness, as she herself admit for this letter. She make am her close companion wey she trust, and from that time until shortly before she die, he dey almost always by her side to help her; even when he no dey with her, na still her matters he dey handle. E clear say Catherine still dey close to the other members of the Maconi family, and love dey between them. But e no strange if Monna Giovanna begin feel small jealousy as a mother, as she see say this new friendship no only take over the attention of her gifted son, but e still carry am go faraway lands. Catherine letter still concern parents today just as e concern them that time—all parents wey the tender love wey dem no direct well fit make dem try stop their children from following one high calling.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
To you, my dearest sister and daughter for Christ Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write inside His precious Blood, with the desire to see you wear the cloth for wedin. Because I consider say without this cloth, the soul no fit please im Creator, and e no fit take im place for the Wedin Feast for the life wey dey last forever. So I want make you wear am; and so that you go fit wear am better, I want make you remove from yourself all the self-love wey follow ordinary human nature and bodily senses, wey you get for yourself, your children, and any other thing wey God create. You no suppose love yourself or any other thing apart from God; because e no possible for person to serve two masters: if e serve one, e no go satisfy the other. And nobody fit serve both God and the world, because the two no dey agree with each other. The world dey seek honour, high position, wealth, sons for high places, noble family background, pleasure for the bodily senses and enjoyment wey no get restraint; all these things get their root for pride wey don turn away from wetin right. But wetin God dey seek and want na the exact opposite. He want poverty wey person choose freely, heart wey humble, make person no rate himself or any worldly joy and charm high; make person no seek im own honour, but the honour of God and the salvation of im neighbour. Make person seek only how e go take wear the fire of charity wey dey burn well-well—love for God and neighbour—with sweet and sincere virtue as im decoration, and with true and holy patience. Make e no revenge against anybody for any harm wey im neighbour fit do am, but make e endure everything with patience, and seek only to pass judgment on himself, because e see say e don wrong the Sweet Truth wey be the Source of all truth. And anything wey e love, make e love am inside God, and make e no love anything apart from God.
And you ask me, “How I suppose love?” I answer you say make you love children and every other thing because of your love for the One wey create dem, no be because of love for yourself or for the children; and make you never wrong God because of dem or because of any other thing. This mean say, make you no love dem because of any gain wey you fit get, or as something wey belong to you, but as something wey dem lend you: because anything wey dem give us for this life, na for us to use, as loan, and e go remain with us only as long as e please the Divine Goodness wey give us. So, make you use everything as person wey dey manage property for Christ wey dem crucify, and use your worldly goods, as far as you fit, to help poor people, wey stand for God place; and na so you suppose dedicate your children too, dey feed and train dem always for the fear of God, and dey wish say make dem rather die than wrong their Creator. Oh, offer yourself and dem as sacrifice to God! And if you see say God dey call dem, no resist His gentle will: but if dem welcome am with one hand, make you stretch out your two hands like true loving mama wey love their salvation; no desire to shape their lives to suit yourself—for this one go show say you love dem apart from God—but make you content with any state of life wey God call dem to. Because mama wey love her children according to the wickedness of the world dey talk many times say: “E dey please me well say make my children please God; dem fit serve Am for the world just as well as for any other place.” But e dey often happen to these mamas wey no understand, wey want push their children deep inside the world, say later dem no get those children again, either for the world or for God. And e just say make dem lose dem, for spirit and body, since this kind ignorance and pride dey rule dem so much that dem want set law and rule for the Holy Spirit, wey dey call the children. People like this no love their children for God, but with self-love wey follow bodily desire apart from God, because dem love their body pass their soul. My dearest sister and daughter for Christ sweet Jesus, person wey never first remove this kind love from imself no fit ever wear Christ wey dem crucify like cloth. I hope, through God goodness, say all this no go apply to you, but say you go give yourself and dem for the honour and glory of God Name, like true good mama, and so you go wear the Wedding Garment. But so that you fit wear am better, I want make you lift your desire and your heart above the world and all the things wey e dey do, and make you open the eye of your mind to know the love wey God get for you, the One wey, because of love, give you the Word, His Only-Begotten Son; and the Son, with love wey dey burn, don give you life, and don sacrifice His Body so that He fit cleanse us with His Blood. We no know anything, and we wretched, as we no know or love this kind great gift! But all this na because our eyes close; because if dem open, and dem fix their gaze on Christ wey dem crucify, dem no go lack understanding or gratitude before this kind great grace. So I dey tell you, keep your eyes open always, and fix dem firmly on the Lamb wey dem kill, so that you no go ever fall into ignorance.
Get up, my sweetest daughter, make we no delay again! Make we recover the time wey we don lose, with true and perfect love; so that, as we wear the garment wey I talk about for this life, we fit rejoice and celebrate for the Wedding Feast for the life wey no dey end—you and your husband and your children together. And take gentle comfort, and get patience, and no let your heart trouble because I don keep Stefano for so long: because I don take good care of am, and through love and tender care, I don become one with am, so I don treat your things as if na my own. I think say you no take this one for bad. I wish to do anything wey I fit do for am and for you, even reach death. You, im mama, born am once; and I wish to born am and you and your whole family, with tears and sweat, through prayer wey no dey stop and desire for una salvation.
I no get more to talk. Greet Currado for me, and bless all the other people for the family, especially my small new plant, wey dem just plant afresh for the Garden of Holy Church. I put am for your care; help me raise am for virtue, so that e go spread sweet smell among the other flowers. Make God fill you with His favour wey sweet well-well. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. GO TOP
TO MESSER RISTORO CANIGIANI
Apart from the relationship wey Catherine get with people for religious life wey dey try follow the Evangelical Counsels, she still guide the lives of some devout laymen. One of dem na Ristoro Canigiani, one honourable citizen of Florence. Him younger brother, Barduccio, later become one of her secretaries, and e dey with her when she die. For the first letter to Ristoro wey dey here, we see say e don already become Catherine disciple. E don show say e sincere as e forgive him enemies–something wey concern everyday life more and wey hard pass for most men that time than now–as e reduce how e dey mix with society–both Church society and society outside Church, as we fit notice–and as e choose simple life, dey sell the property wey e get pass wetin e need. For the second letter wey dey here, e clear say e don grow for experience. Like many souls wey dey devoted to God after him time, e dey suffer from worry of conscience, dey fear say e no worthy to receive Holy Communion. Catherine use tenderness and wisdom handle him difficulties, with words wey all souls wey dey worry go do well to take to heart. She no rebuke this excellent man at all; na only praise and encouragement she get for am. E good to note say, whether for these letters or any other ones, she no try lead Ristoro enter that realm of deep mystical union with God where she herself dey live, and where she dey often expect some of her friends to follow her–though many times, dem no fit. Nothing fit sum up the standard wey she set for this devout layman better than these familiar words: “Life of self-control, devotion to God, and righteousness.”
For other letters to Ristoro, she try make love for God and neighbour burn strongly for him heart through very beautiful meditations. For these meditations, she show how love for friends and family become holy and full of glory through the connection wey e get with the Love wey embrace everything, and from which all pure human affection must come. The way Catherine see the natural world and the attention wey e deserve remind us again of St. Bernard. When e name the different levels of love, e start from one idea wey present natural things, no be as evil things wey dey destroy, but as good things wey dey wait for God to transform dem into glory. Like poor Francesca, but with understanding wey pure pass, Catherine dey express the words “love,” “to love” in different ways. “Because na the nature of love to love when e feel say dem love am, and to love everything wey the person wey e love dey love. So, as the soul gradually come to know the love wey its Creator get for am, e love Him; and as e love Him, e love all those things wey God love.” “Because na the nature of love to love when e feel say dem love am, and to love everything wey the person wey e love dey love. So when the soul don gradually come to know the love wey its Creator get for am, e love Him, and as e love Him, e love everything at all wey God love.” … As we dey read, we recognise again how far this great mystic dey from the cold practice of self-denial wey people sometimes claim say na her own.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest brother for Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood, with the desire to see you stand firm and persevere for virtue; because no be the person wey start dem dey crown, but only the person wey persevere. Because Perseverance na the Queen wey dem dey crown; she stand between Fortitude and true Patience, but na only she dey receive crown of glory. So I want make you, my dearest brother, stand firm and persevere for virtue, so that you go receive the reward for every labour wey you do. I get hope for the great goodness of God say He go strengthen you so well that neither demon nor any fellow creature go fit make you look back to your vomit.
From wetin you write give me, e be like say you don start well. As I see your holy desire, I dey rejoice well-well because of your salvation. First, you talk say you don forgive everybody wey wrong you or wey want wrong you. This one dey very necessary if you want make God dey inside your soul through grace, and make you get rest even for this world. Because person wey remain for hatred no get God, and e dey for state of condemnation; even for this life, e don dey taste wetin hell be. E dey always torment imself, dey hunger for revenge, and dey live for fear. As e think say e wan kill im enemy, e don first kill imself, because e don use di knife of hatred kill im soul. People like this, wey think say dem wan kill their enemy, na their own self dem dey kill. Person wey truly forgive because of love for Christ wey dem crucify get peace and quiet, and nothing dey disturb im mind; because di anger wey dey disturb am don die inside im soul, and God, wey dey reward every good thing, dey give am His grace and, for di end, eternal life. Di joy, gladness and rest wey di soul go then get for im conscience pass wetin tongue fit talk. Even for this world, people dey give great honour to person wey, because e love virtue and get generous heart, no dey hunger to take revenge on im enemy. So I dey call you and encourage you make you stand firm for this holy decision.
To ask for wetin be your own and collect am for reasonable way, na wetin you fit do with clear conscience; anybody wey want fit do am. Because nobody dey under obligation to give up im property pass as e choose; but person wey choose to give am up go reach perfection wey far greater. E good well-well make you no go Bishop house or palace, but make you stay for your house in peace. Because if other people begin get worked up, we too weak, and many times we go find say our own soul don get worked up, and we go begin do things wey no just and wey no reasonable—one person to show say e know pass another, and another person because e dey crave money. Yes, e better make you stay away from di place.
But I wan add one thing: when poor men and women wey clearly dey right, and wey no get anybody to help dem, show us di reason why dem no get money, e go bring great honour to God if love move you to take up their case, like St. Ives, wey be lawyer for poor people for im own time. Remember say to show compassion, and to serve poor people with di abilities wey God don give you, dey please God well-well and dey bring salvation to your soul. Na why St. Gregory talk say e no possible for person wey get compassion to perish with evil death, that is, eternal death. So this one dey please me well-well, and I dey beg you make you do am.
For everything wey you dey do, keep God before your eyes. When desire wey no get control wan rise against di decision wey you don make, tell yourself: “My soul, remember say God eye dey on you, and E dey see di secret of your heart. You no go live for this world forever, because you must die, and you no know when; and you go need to give account before di highest Judge for wetin you go do—a Judge wey dey punish every fault and reward every good deed.” For this way, if you put on di bit, e no go slip comot and separate from wetin God want.
You suppose give your soul satisfaction as soon as you fit, and remove from your conscience wetin you feel say dey weigh am down. Give am satisfaction, whether na because of di trouble wey e feel as e give up earthly property, or because of other troubles wey people don cause am. And make you ask everybody for forgiveness in full, so that you go always remain for di joy of love with your neighbour. As for to sell di things wey you get pass wetin you need, and di clothes wey you dey use show off (my dear brother, dem dey cause plenty harm; dem be way to let vanity enter heart and feed am with pride, because dem dey make person look like say e pass others and e big pass dem, as e dey boast about wetin e no suppose boast about. So e be great shame for us, wey be false Christians, to see our Head dey suffer torment, while we ourselves dey enjoy this kind luxury. Na why St. Bernard talk say e no fitting for di parts of di body to dey pamper themselves under a Head wey wear crown of thorns),—I dey talk say you do very well to find remedy for this. But wear clothes wey you need, with modesty, and no spend too much money on dem, and you go please God well-well. And as far as you fit, make your wife and your sons do di same, so that you go be example and teacher to dem, as papa suppose be, wey suppose train im sons with words and actions of virtue.
I add one thing: make you remain for marriage with fear of God, and make you honour am as sakrament, no be with desire wey no get control. Honour the days wey Holy Church don set, as man wey get sense, no be as animal wey no get sense. Then you and your wife go bear good fruit, like good trees.
You go do well well if you refuse posts of authority, because e hard for person to hold them without causing offence. Even to hear person mention them suppose tire you. So make the dead bury themselves, and make you put all your effort, with heart wey dey free, to please God, to love Am pass everything as you dey seek virtue, and to love your neighbour as yourself, as you dey run from the world and the pleasures wey e get. Turn away from your sins and the desires of your own flesh. Always bring back to mind the favours wey God don do for you, especially the favour of the Blood wey Christ shed for us with this kind fire of love.
Again, if you want make your soul retain grace and grow for virtue, you need to go for holy Confession often for your joy, so that you fit wash the face of your soul for the Blood of Christ. Make e be at least once every month, since na every day we dey stain am. If you fit go more often, go; but to me, e no suppose be less than this. And make you rejoice to hear the Word of God. And when the season reach for us to reconcile with our Father, make you receive Holy Communion for the solemn Feast days, or at least once every year. Rejoice for the Office, and attend Mass every day; and if you no fit do am every day, at least make you try as much as you fit for the days wey Holy Church don set and wey we get duty to observe.
Make prayer no dey far from you. Rather, for the proper times wey dem don set, try as much as you fit to withdraw small, so that you go know yourself, the wrongs wey people don do against God, and the plenty goodness wey He don show you, wey don work and still dey work so sweetly inside you. Open the eye of your mind for the light of the most holy faith, to see how God love us beyond measure—the love wey He show us through His only-begotten Son. And I beg you, if you never dey pray am, make you pray the Office of the Virgin every day, so that she go refresh you and plead for you before God. As for putting your life in order, I beg you to do am. Fast on Saturday to honour Mary. And no ever abandon the days wey Holy Church command, unless necessity force you. Avoid feasts where people dey chop and drink without control. Instead, live with self-control, like man wey no want turn im belle to god. Take food because you need am, no be because of the wretched pleasure wey e dey give. Because person wey no control imself for food no fit keep imself innocent.
But I dey sure say, for this matter and all the rest, the goodness of God wey no get limit go make you yourself accept the rule wey you need for your salvation. And I go pray, and make other people pray, that He go give you grace to persevere completely until death, and give you light to know wetin you must do for your salvation. I no get more to tell you. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest son for Christ, sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you for His precious Blood. I desire to see you free from every small trace of self-love, so that you no go lose the light and knowledge wey dey come when you see the love wey God get for you, wey mouth no fit describe. And because na light dey make us know this, and na false love dey take light from us, I get very strong desire to see this false love quench inside you. Oh, how this self-love dey put our salvation for danger! E dey take grace from the soul, because e dey remove from the soul the love of God and neighbour, wey dey make us live for grace. E dey take light from us, as we don talk, because e dey darken the eye of the mind. And when light don go, we dey walk for darkness, and we no know wetin we need.
Wetin we need to know? How God goodness great reach, and His love for us wey mouth no fit describe; the corrupt law wey dey always fight against the Spirit, and how wretched we ourselves be. Na inside this knowledge the soul dey begin give God wetin belong to Him; that na, glory and praise to His Name, to love Him pass everything, and to love your neighbour as yourself, with strong desire for virtue; and the soul dey turn hatred and displeasure against itself, dey hate the vice wey dey inside am, and the way e dey follow bodily pleasure, wey be the cause of every vice. The soul dey gain every virtue and grace through the knowledge of itself, as e remain inside that knowledge with light, as dem don talk. Where the soul go find deep sorrow for im sins, and the plenty mercy of God? Na inside this House of Knowing Yourself.
Now make we see whether we find am inside ourselves or not. Make we talk small about am. Because, as you write tell me, you get desire to feel sorrow for your sins, and because you no fit feel am, you stop to receive Holy Communion. Now we go see whether you suppose stop because of this.
You know say God good pass all, and He love us before we even exist: and He be Eternal Wisdom, and nobody fit measure the power of His goodness: so because of this, we dey sure say He get the power, knowledge, and will to give us wetin we need. As proof, we dey see well say He dey give us pass wetin we sabi ask for, and even wetin we no ask for. We ever ask Him make He create us as creatures wey fit reason, for His own image and likeness, instead of animals wey no fit reason? No. Or make He create us through Grace by the Blood of the Word, His only-begotten Son, or make He give us Himself as food, true God in full and true Man in full, flesh and blood, body and soul, joined to His Divinity? Apart from these gifts wey high pass all, wey great so much and show this kind fire of love for us, so tey no heart hard reach wey im hardness and coldness no go melt if e even think about them at all: the gifts and graces wey we dey receive from Him without asking no get end.
So, since He dey give so much without us asking—how much more He go fulfil our desires when we desire something just from Him? In fact, who dey make us desire am and ask for am? Na only Him. So, if He dey make us ask for am, na sign say He intend to fulfil am, and give us wetin we dey seek.
But you go tell me: “I agree say He be wetin you talk. But how e take be say plenty times I dey ask for both sorrow for my sins and other things, and e be like say dem no give me?” I answer you: E fit be because something dey wrong for the person wey dey ask, as e dey ask without wisdom, with only words and no be with im whole heart—and na about people like these Our Saviour talk say dem dey call Him Lord, Lord, but He no go know them—no be say He no know who dem be, but because of their fault, dem no go receive His mercy. Or, the person wey dey pray dey ask for something wey, if e get am, e go harm im salvation. So, when e no get wetin e ask for, e truly get am, because e ask for am thinking say e go be for im good; but if e get am, e go harm am, and na for im good make e no get am; so God don fulfil the intention wey make am ask for am. So, for God side, our prayer dey always get answer; but the matter be say God know wetin hide and wetin dey open, and He know say we no perfect; so He see say if He give us the grace at once as we ask for am, we go behave like one unclean creature wey, after e leave the sweetest honey, no go mind to later land on something wey dey stink. God see say na so we dey do plenty times. Because, after we receive His graces and good gifts, and share for the sweetness of His love, we no dey mind to later land on wretched things, dey turn back to the dirt of the world. So, sometimes God no dey give us wetin we ask for as quick as we want, so that the hunger of our desire go increase, because He dey rejoice and take pleasure as He dey see how His creatures dey hunger for Him.
Sometimes, He go give us the grace in such a way wey e go truly work for us, even though we no go feel am. He dey use this way because He dey see wetin fit happen ahead: He know say if person feel say e get this grace, either the strong desire wey dey draw am go reduce, or e go begin take God for granted. Na why He dey remove the feeling, but no be the grace. Other people dey wey dey receive the grace and still feel am, as e please the sweet goodness of our Physician to give us wey dey sick; and He dey give each person in the way wey the person’s sickness need. So you see say, for every case, the deep longing wey the creature take dey ask God always dey get fulfilment. Now we don see wetin we suppose seek, and how we suppose use good judgement seek am.
E be like say the Sweet First Truth dey teach us wetin we suppose seek when, for the holy Gospel, He rebuke people because of the zeal wey pass measure wey dem dey use pursue and hold on to the honour and riches of this world. He talk say: “No worry about tomorrow. The trouble of each day don reach for that day.” For here, He dey show us say we suppose use good judgement consider how time short. Then He add: “Seek the Kingdom of Heaven first; because your heavenly Father know well say una need these smaller things.” Wetin be this kingdom, and how person dey seek am? Na the kingdom of eternal life, and the kingdom of our own soul, because this kingdom of the soul no fit ever become part of the kingdom of God unless person use reason take rule am. Wetin person dey use seek am? No be only words–we don already talk say God no dey recognise words like these–but na with deep longing for virtues wey true and real. Na virtue dey seek and possess this kingdom of heaven; na virtue dey make person get good judgement, so that e go work for God’s honour and for the salvation of imself and im neighbour, with good judgement and maturity. E dey use good judgement bear im neighbour’s faults; e dey use good judgement direct the movement of charity, as e dey love God pass everything, and love im neighbour as e love imself. Na this be the rule: make e dey ready to give im bodily life for the salvation of souls, and the goods of this world to help im neighbour’s body. Na charity wey get good judgement dey set this kind rule. If e no get good judgement, na the opposite go happen, as e dey happen with plenty people wey dey practise charity in foolish way wey no get sense. Plenty times, to help their neighbour–I no dey talk about im soul, but im body–dem dey ready to betray their own souls by spreading lies everywhere and bearing false witness. People like these dey lose charity, because their charity no get good judgement as foundation.
We don see say we must use good judgement seek the kingdom of Heaven: now I go answer you about the attitude wey we suppose get towards Holy Communion, and how e fitting for us to receive am. We no suppose practise foolish humility, as worldly people dey do. I dey talk say e fitting for us to receive that sweet Sacrament, because na the food of souls, and without am we no fit live in grace. So, no tie dey so strong wey we no fit break am, and we must break am, so that we fit come to this sweet Sacrament. Person must do as much as e fit do for im own part, and that one don do. How we suppose receive am? With the light of most holy faith, and with the mouth of holy desire. Inside the light of faith, you go contemplate the One wey be God complete and Man complete inside that Host. Then the movement of the heart wey follow wetin the mind don understand dey receive am with tender love and holy meditation on the soul’s sins and faults. From there, the soul dey reach contrition, and dey consider the generosity of God’s love wey no get measure, the God wey don give us Himself as food because of love wey great like this. If person feel say e no get the perfect contrition and disposition wey e for like to get, that one no suppose make am turn away; because good will alone, together with the disposition wey e get for im own part, don do.
Again I dey talk say, e fit us to receive am as dem show am for Old Testament, when dem command say make dem roast the Lamb chop, no be to boil am; make dem chop am whole, no be only part; make dem tie belt for waist and stand, with walking stick for hand; and make dem put the Lamb blood for the stone wey dey for doorway. Na so e fit us to receive this Sacrament: make we chop am roasted, no be boiled; because if dem boil am, earth and water go dey between—na worldly attachments and the water of self-love be that. So dem must roast am, so that nothing go dey between. Na so we dey receive am when we take am straight from the fire of divine love. And we suppose tie the belt of conscience for our waist, because e go really bad for person to approach this kind great cleanness and purity with mind or body wey no clean. We suppose stand straight, that is, make our heart and mind remain completely faithful and face God; with the walking stick of the most holy Cross, where we dey find the teaching of Christ wey dem crucify. Na this walking stick we dey lean on, and e dey protect us from our enemies: the world, the devil and the flesh. And e fit us to chop am whole, no be only part: that is, with the light of faith, make we no only contemplate His Humanity for this sacrament, but the body and soul of Christ wey dem crucify, wey unite with His Divinity, fully God and fully Man. We must take this Lamb Blood put for our forehead—that is, make we openly acknowledge am before every being wey fit reason, and never deny am because of pain or death. Na so e fit us to receive this Lamb with sweetness, as dem prepare am for the fire of love upon the wood of the Cross. Na so dem go find us with the seal of Tau, and the angel wey dey carry out punishment no go ever strike us.
I talk say e no fit us, and I no want make you do like many lay people wey no get good judgment, wey dey ignore wetin Holy Church command dem, dey talk say: “I no worthy to receive am.” Na so dem dey stay for mortal sin for long time without the food for their souls. Oh, humility wey no get sense! Who no see say you no worthy? Which time you dey wait for, when you go become worthy? No wait for am; because your worthiness for the end go still be like your worthiness for the beginning. Because even with all our righteous deeds, we no go ever worthy to receive am. But na God worthy, and na with His own worthiness E dey make us worthy. His worthiness no dey ever reduce. Wetin we suppose do? Make we do our own part to prepare ourselves, and obey His sweet commandment. Because if we no do so, but stop to receive Communion, thinking say na so we go escape wrongdoing, we go fall into wrongdoing.
So I conclude, and I want make this kind foolishness no dey for you; instead, make you prepare yourself, as faithful Christian, to receive this Holy Communion as I don talk. How perfectly you go do am go depend on how truly you know yourself; no be any other way. Because if you remain for that knowledge, you go see everything clearly. No let your holy desire grow weak because of pain or loss, or because the people wey you don serve hurt you or no show gratitude; instead, with courage and true perseverance wey dey last, make you continue till death. Na wetin I dey beg you to do, for the love of Christ wey dem crucify. I no get more to talk. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO THE ANZIANI AND CONSULS AND GONFALONIERI OF BOLOGNA
Catherine set out political principles wey deserve admiration, whether na for the fourteenth century or the twentieth century. But times don change, and e hard for us to imagine say any city council for this modern time go take this kind letter seriously and welcome am. Na good example of the letters wey she dey always send to the governments of Italian towns—she dey present, in direct and simple way and with noble purpose, the basic virtues wey the true prosperity of a State must stand on. She fit show detailed wisdom for political matters, as she show during the Schism: but she no ever lose the conviction wey she hold as woman, say general moral teachings go make people recognise their sins and show dem the road to holiness. And she no completely wrong. E be like say dem receive her letters with respect, and the letters no fail to produce results. For this occasion, e clear say the authorities of Bologna don send message to ask for her prayers. She gladly promise these prayers, but she add say the people of Bologna must no expect “the servants of God” to do all their work for dem.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest brothers for Christ, sweet Jesus: Me, Catherine, servant and slave of the servants of Jesus Christ, dey write to una for His precious Blood: with the desire to see say una don comot the old person wey una be like cloth, and don wear the new one—wey mean say una don comot the world and the fleshly self-love wey be Adam old sin, and una don wear the new Christ, sweet Jesus, and His tender love. When this love dey for soul, e no dey seek im own gain, but e dey give freely and generously to God wetin belong to Him: to love Him pass every other thing, and to hate im own lower nature; and to love imself because of God, as e dey give praise and glory to His Name: to do good to im neighbour, with love like brothers and sisters and love wey follow proper order. Because love suppose get proper order: this mean say person no suppose harm imself by committing sin so that e go rescue one soul—no, not even to save the whole world, if that one dey possible; because e no right to commit even the smallest fault to achieve one great virtue. And we no suppose sacrifice our body to rescue our neighbour body; but we surely suppose sacrifice our bodily life for the salvation of souls, and the possessions wey we get for this world for our neighbour welfare and life. So una see say this love suppose get proper order for the soul, and na so e be.
But people wey no get this love and wey full of self-love dey do the exact opposite; and just as their feelings no get proper control, na so all their actions be too. Na so we dey see say people of the world dey serve and love their neighbour without virtue, and inside sin; and to serve and please their neighbour, dem no mind to act against God and displease Him, and to harm their own souls. Na this kind twisted love dey often kill soul and body—e dey rob us of light and throw us inside darkness, e dey rob us of life and condemn us to death, e dey take away our fellowship with the Blessed and lead us go join those wey dey Hell. And if person no correct imself while e still get time, e dey destroy the shining pearls of holy justice, and lose the warmth of true love and obedience.
Now, any side we turn, we dey see every kind of creature wey fit reason lacking every virtue, and wearing this evil fleshly self-love like cloth. If we turn to the Church prelates, dem dey give so much attention to their own matters and live for so much luxury, so that e be like say dem no care when dem see the people under their care for demons hand. For the people wey dey under dem, na the same thing: dem no care to obey either civil law or God law, and dem no care to serve one another unless dem go gain something for themselves. And yet this kind love, and the union of people wey natural love join together and no be true love for God and neighbour, no dey enough; this kind friendship dey enough and dey last only as long as the pleasure and enjoyment, and the personal gain wey dem dey get from am, still dey.
So, when man become ruler, e dey fail to do holy justice. And na dis be di reason: e dey fear say e fit lose im high position and honour, and, because e no wan make people vex, e dey cover and hide people faults, dey rub ointment on top wound when e suppose burn di wound to treat am. Oh, my poor soul! When di man suppose use di fire of divine love burn away di fault, through holy punishment and correction wey holy justice demand, e dey flatter people and pretend say e no see anything. Na so e dey behave towards people wey e see say fit bring down im high position and honour; but for poor people, wey people no dey count as important and wey e no dey fear, e dey show very great zeal for justice, and without any mercy or pity, e dey give dem punishment wey too severe for small fault. Wetin dey cause dis kind injustice? Love for only imself. But di pitiful people of dis world, because dem no get truth, no dey recognise truth, whether na about their salvation or about wetin go truly preserve their authority as rulers. Because if dem know di truth, dem go see say na only to live in di fear of God fit keep their government and di city in peace: dem go uphold holy justice, give everybody under their rule wetin dem deserve, and show mercy to anybody wey deserve mercy, no be because strong feelings push dem, but because dem respect truth; and dem go do justice to anybody wey deserve am, with mercy as di foundation, no be with hot anger. Dem no go judge by wetin dem hear people talk, but by holy and true justice; and dem go pay attention to wetin go benefit everybody, no be wetin go benefit some people alone. Dem go appoint officials and people wey go rule di city, no be because of party or prejudice, no be because of flattery or bribe, but only because of virtue and sound judgement; and dem go choose mature men wey get excellent character, no be ordinary children—men wey fear God and love di whole community, no be their own personal gain. Na dis way dem go keep their government and di city in peace and unity. But unjust deeds, living in cliques, and appointing men wey no know how to rule themselves or their families to rule and govern—men wey dey unjust and violent, wey get strong love for only themselves—na these things dey make dem lose both di state of grace for their soul and their worldly position as rulers. To people like dis, person fit talk say: “You dey labour for nothing to guard your city if God no guard am: if you no fear God, and you no keep Him before you for di things wey you dey do.”
So una see, my dear brothers and rulers, say love for only oneself dey destroy di city of di soul, and e dey destroy and overthrow di cities of dis earth. I want make una know say nothing don divide di world into all kinds of people reach love for only oneself, wey injustice dey always come from.
E be like say, my dear brothers, una get desire to make una city welfare grow and to preserve am; and na dis desire move una to write to me, pitiful person wey I be, wey full of faults. I hear and see dat letter with tender love, and with di wish to fulfil una desires, and to put in my effort, with any grace wey God go give me, to present una and una city before God through prayer wey no dey stop. If una go be just men, and run una government as I talk above, no be because of strong feelings or love for only unaselves or una personal benefit, but for di good of everybody, wey stand on di Rock, Christ, sweet Jesus, and if una do all una works in His fear, then through prayer una go preserve di government, di peace and di unity of una city. So I dey beg una by di love of Christ wey dem crucify—because no other way dey—say since una get di help of di prayers of God servants, make una no fail to do wetin una need to do for una own side. Because if una fail, di prayers fit surely help una small, but di help no go reach to stop everything from soon coming to nothing; because una suppose do una own part to help carry dis load.
So, as I consider say if na love of the flesh and love wey centre on yourself you wear like cloth, you no go fit help God servants, and say person wey no help imself with virtue and holy zeal for justice no fit help im brothers’ city, I dey tell you say you need to wear the New Man, Christ sweet Jesus, and His love wey no get measure. But we no fit wear am unless we first remove the old one—just as I no go fit remove my own unless I see how to hold on to my old sin dey harm me, and how the new cloth of divine love dey help me. Because when person don see im sin, e go hate am and pull am off; then e go love, and with that love, e go wear the cloth of virtue wey dem weave with the love of the New Man. Na this be the Way. Na why I tell you say I desire to see you remove the old man and wear the New Man, Christ wey dem crucify; and for this way, you go gain and remain for the state of grace, and secure and maintain the state of your city. You no go ever fail to give Holy Church the reverence wey you owe am, but you go give wetin you owe with manner wey dey please, and maintain your state. I no get more to talk. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO NICHOLAS OF OSIMO
Zeal wey dey burn na the first quality wey person go notice as e begin know Catherine character; but the second na faithfulness. Neither of them weaken till the hour wey she die. For the serious and calm words of this letter, we fit see—maybe even more clearly than for the burning words wey she talk for times of strong emotion or crisis—how deep her understanding of the Church be, and how firm her decision be to sacrifice herself for “that sweet Bride.” Gregory don return to Italy, and Catherine dey enjoy small rest from public responsibilities as she stay for Siena, where she withdraw small from public life. But dem never make peace with Florence, and dem never even begin the reform of the Church. Still, her heart no gree make discouragement stay inside am. As she always dey try to help others maintain the same steady faith and dedication to God wey she herself maintain, she write to the Pope secretary. E look like say na holy man wey share the things wey she dey hope to achieve, but e clear say e don lose heart because e be like say im efforts no succeed, and because life wey person dedicate to public affairs must take plenty of im attention to outward matters. Catherine sharp examination no leave Nicholas of Osimo any excuse to dey idle. Her letter, especially the first part, be like Newman’s fine verses on “Heart Wey Dey Feel Things Deeply,” wey dem put for other words:
“Time dey when I draw back from wetin right Because I fear wetin wrong: I no wan join the fight Because the enemy strong:
“But now I put that over-sensitive feeling And that deeper shame aside: That kind fear of sin na idleness, That kind way to aim for heaven na pride.
“So, when my Saviour call, I rise, And calmly do my best, I leave the rest for Him, with quiet eyes Wey full of hope and fear.
“I take step, I climb, where He don lead; People count all the times wey I stumble; I know them; still, though I fear myself, I love His command more.”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Father wey I love pass and wey I honour well-well for Christ, sweet Jesus: Na me, Catherine, servant and slave of di servants of Jesus Christ, dey write to you inside His precious Blood: I desire to see you as strong pillar wey no go ever move, except inside God; wey no go ever avoid or refuse di hard work and labour wey dem give you for di mistikal Body of Holy Church, di sweet Bride of Christ–whether na because of di lack of gratitude and ignorance wey you see among di people wey dey feed for dat garden, or because of di tiredness wey fit trouble us as we dey see di affairs of di Church enter disorder. Because e dey often happen say when person dey put all im effort for something, and e no happen di way wey e want or reach di end wey e desire, im mind go tire and sorrow go enter am, as if e dey reason and tell imself: “E better make you leave dis work wey you don start and work on for so long, wey never still finish: and make you find peace and quiet for your own mind.” Then di soul suppose answer with boldness, with hunger for di honour of God and di salvation of souls, refuse comfort for imself, and talk say: “I no go avoid labour or run from am, because I no worthy of peace and quiet for my mind. No, I want remain for dat state wey I don choose, and with courage give God honour through my labour, and give my neighbour my labour.” But sometimes, when we no dey feel much peace of mind, di devil go try make our work tire us by putting dis thought for person mind: “For dis thing, di harm wey I dey do pass di good wey I dey merit. So I go gladly run from am, no be because of di labour, but because I no want do harm.” Oh, Father wey I love well-well, no give in to yourself or to di devil, and no believe am when e put dis kind thoughts for your heart and mind; instead, embrace your labour with joy and burning desire, without any fear wey be like slave own.
And no fear say you dey do wrong for dis matter; because wrong dey show for will wey dey disordered and wey turn to evil. Because when person will no settle inside God, na then person dey do wrong. Di soul time no dey waste because e fit no get spiritual comfort, or no fit pray im Ofis and many psalms, and no fit pray dem for di right time or place, or with di kind peace of mind wey e for like get. No, na God alone dey occupy all im time. So e no suppose get pain for im mind–especially when e dey labour and work for di Bride of Christ. Because no matter di way or di matter wey we dey labour for her, di work get so much merit and dey please God so much, sotey our understanding no reach to see or imagine am.
Father wey I love well-well, I remember one servant of God wey God show how much dis service dey please Him; I dey tell you dis so e go encourage you to bear labour for Holy Church. As I understand am, dis servant of God, for one time among other times, get strong desire to shed her blood, give her life and wipe out even di awareness of her own existence for Holy Church, di Bride of Christ. She lift di eye of her mind to know say she no get existence from herself, and to know di goodness of God towards her–dat na, to see how God, through love, give her existence and all di gifts and graces wey follow from existence. So, as she dey see and taste dis kind love and dis deep mercy, she no see any way to respond to God except with love. But because she no fit be of any use to Him, she no fit show her love; so she give herself to thinking whether she fit find anybody to love through Him, wey she fit use show love. So she see say God love di creatures wey get reason pass all, and she find say di same love wey God give her, E give all of dem too, because God love all of dem. Na dis way she find to be useful, and e show whether she love God or not. Then she rise with burning desire, full of love for her neighbours, and she develop such love for their salvation sotey she for willingly give her life for am. So di service wey she no fit give God, she desire to give her neighbour. And when she don understand say e fitting for her to respond through her neighbour, and so give Him love in return for love–just as God, through di Word, His Son, don show us love and mercy–she see say desire for di salvation of souls, giving honour to God and labour for person neighbour, dey please God well-well. So she look to see di garden and di table where she fit enjoy di neighbour.
Then our Saviour show her, as E talk: “My daughter wey I love well-well, e fit you to chop for the garden of My Bride, for the table of the most holy Cross, as you dey offer your suffering, your desire wey dem nail for cross, your night watch and prayers, and every work wey you fit do, without neglecting anything. Know say you no fit get desire for souls to receive salvation without getting the same desire for Holy Church; because na she be the universal body of all creatures wey share for the light of holy faith, and dem no fit get life if dem no obey My Bride. So, you suppose desire to see your Christian neighbours, people wey no believe, and every creature wey get power to reason, dey chop for this garden, under the yoke of holy obedience, as dem wear the light of living faith like cloth, and dey do good and holy works–because faith wey no get works don die. Na this hunger and desire the whole body share. But now I dey tell you, and na My will, say make your hunger and desire grow more, and make you ready to lay down your life, if e necessary, especially inside the mystical body of Holy Church, so that My Bride go reform. Because when she reform, the whole world go benefit. How? Because through darkness, lack of knowledge, self-love, impurity and pride wey don swell, darkness and death dey come to life inside the souls of her people. So I dey call you and My other servants to work hard with desire, night watch, prayer and every other work, according to the ability wey I give una; because I dey tell you say the labour and service wey dem offer her dey please Me so much, say no be only My servants wey get sincere and holy intention go receive reward for am, but servants of the world too, wey many times dey serve her because of self-love, though many times too na because of reverence for Holy Church. So I dey tell you say nobody wey serve her with reverence go fail to receive reward–na so good I consider this service–and I dey tell you say such person no go see eternal death. In the same way, for people wey wrong My Bride and serve her badly and without reverence, I no go allow that wrong go without punishment, one way or another.”
Then, as she see how the goodness of God great and generous reach, and understand wetin she suppose do to please Am more, the flame of desire grow so much say, if e for possible for her to give her life for Holy Church one thousand times every day, from now till the day of final judgment, e seem to her say e still go small pass one drop of wine inside sea. And na so e really be.
So, I want make you work hard for her, and I dey call you to do so, as you don always dey do; yes, you be pillar, wey don put yourself in place to support and help this Bride. Na so you suppose be, as I talk–so that neither trouble nor consolation go ever shake you. And because plenty winds wey dey blow against us dey hinder people wey dey walk for the way of truth, that one no suppose make us look back for any reason. Na why I talk say I desire to see you as firm pillar. So rise, baba wey dear and sweet to me well-well: because na our time be this to give God honour for that Bride, and to work hard for her. I dey beg you, by the love of Christ wey dem crucify, to beg the Holy Father make e use every remedy wey e fit find wey agree with wetin e conscience judge as right, with zeal and without neglect, to reform Holy Church and bring peace to this great war wey dey condemn so many souls to hell. Because God go rebuke am very severely for all neglect and lukewarmness, and go demand account from am for the souls wey dey perish because of this. Help me greet am; and I humbly ask am for e blessing. I no go talk more. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO MISSER LORENZO DEL PINO OF BOLOGNA, DOKITA FOR DECRETALS (WEY DEM WRITE WHILE SHE DEY INSIDE TRANCE)
The theology wey people sabi well but wey still always noble, wey this letter take start, first lead to strong description of the man wey no worthy and wey dey do everything for personal gain. After that, e discuss with calm wisdom how to use the pleasures and goods of this world rightly. Catherine talk say, “Everything wey God don make good and perfect–except sin, wey no be Him make, and so e no deserve love.” But the modern Epicureanism for religion wey go praise this thought no go too like wetin follow; because Catherine no dey ever forget the position wey oppose modern thinking: even though e lawful for Christian to own things, after all, “to give them up dey more perfect than to own them,” and the man wey don keep e mind truly free from attachment to the goods of this world go, as the reasoning must lead am, sooner or later, begin hunger to give them up for action too.
E dey surprising how this letter calm reach, even though dem write am while Catherine dey inside trance. Whatever that mysterious condition be, e clear say e no take Catherine sense or clear mind from am. The Doctor of Laws wey dem address the letter to na person wey get plenty importance for public life and law matter for im time. Person no fit help but suspect say the strong description of that hard-hearted man—wey clear say na lawyer—wey dey make poor people wait before e give dem advice, dey point to one particular person. But, maybe, no ground dey for that suspicion, and the letter no carry anything to Misser Lorenzo wey touch im own person pass general account of the temptations wey dey face people for im profession.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest brother and son for Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: with the desire to see you as person wey love and follow truth, and wey despise falsehood. But person no fit get or love this truth if e no know am. Who be Truth? God na the Highest and Eternal Truth. Inside whom we go know Am? Inside Christ sweet Jesus, because with His Blood, He dey show us the truth of the Eternal Father. His truth towards us na this: He create us for His image and likeness to give us life wey no dey end, so that we fit share and enjoy His Goodness. But because of human being sin, this truth no come to fulfilment inside am. Na why God give us the Word, His Son, and lay this command of obedience on Am: make He bring human being back to grace through plenty suffering, cleansing human being sin inside His own Person, and showing His truth through His Blood. So, through the love wey nobody fit fully understand, wey human being see say God don show am through the Blood of Christ wey dem crucify, e come know say God no dey seek or will anything except to make us holy. Na for this purpose dem create us; and whatever God give us or allow make we experience for this life, He give am so that we fit become holy inside Am. Person wey know this truth no dey ever go against am, but e dey always follow and love am, as e dey follow the footsteps of Christ wey dem crucify. And just as this sweet Word wey full of love despise the world and all the pleasures wey dey inside am, to give us example and teach us, and choose to endure hunger and thirst, shame and insults, even reach the shameful death for the Cross, for the honour of the Father and our salvation, na so person wey love the truth wey e know through the light of most holy faith dey follow this way and these footsteps. Because without this light, person no go fit know the truth; but when person get the light, e know the truth, and as e know am, e love am, and e become person wey love wetin God love, and hate wetin God hate.
This difference dey between person wey love the truth and person wey hate am. Person wey hate the truth dey inside the darkness of mortal sin. E hate wetin God love, and e love wetin God hate. God hate sin, and the pleasures and luxuries of the world wey pass proper bounds, and this kind person love all of dem, dey fatten imself with the miserable small-small things of the world, and dey corrupt imself for every position wey e hold. If e get office wey e suppose use serve im neighbour for any way, e go serve am only as far as e fit get some benefit for imself from am, and e no go pass that point; e come become person wey love only imself. Christ the Blessed give His life for us, but this kind person no go talk even one word to help im neighbour unless e see say dem go pay am, and even pay am pass wetin e deserve. If the neighbour happen to be poor man wey no fit pay, e go make am wait before e tell am the truth, and many times e no go tell am at all, but e go dey make fun of am. And where e suppose show pity and be father to poor people, e become cruel to im own soul because e dey wrong the poor. But this miserable man no dey see say the Highest Judge no go give am anything back except wetin He receive from am, since every sin dey receive just punishment and every good deed dey receive reward. Christ willingly embrace poverty and love self-control for matter of sex; the miserable man wey don make imself follower and lover of falsehood dey do the exact opposite. No be only say e no dey content with wetin e get, or hold imself back because e love virtue, but e still dey rob other people. E no still dey content to remain faithful inside marriage, where person fit live with good conscience if e follow am as e suppose be. Instead, e dey throw imself inside every kind of evil, like animal wey no get sense, without any self-control; and as pig dey roll inside dirt, na so e dey roll inside the dirt of sexual impurity.
But we fit talk say: “Wetin I go do, as I get riches and I dey married, if these things go make my soul enter hell?” My dear brother, person fit save im soul and receive the life of grace inside imself, no matter the kind life wey e dey live; but no be while e still dey guilty of mortal sin. Because every condition of life dey please God, and no be people condition of life E dey accept, but their holy desire. So we fit keep these things when we no allow our desire for them pass the right measure; because everything wey God make dey good and perfect, except sin, wey no be Him make am, and so e no deserve love. Person fit keep im riches and position for this world if e like, and e no go wrong God or im own soul; but e go reach greater perfection if e give them up, because to give them up get more perfection than to possess them. If e no want give them up for action, e suppose give them up and leave them for im heart with holy desire, and no put im greatest love for them, but for God alone; make e keep these things to meet im own needs and im family needs, like something wey dem lend am, no be like im own property. If e do like this, no created thing go ever cause am pain; because person no dey mourn when e lose something wey e no hold with love. So we see say people wey dey serve the world and love falsehood dey endure very great suffering for their life, and bitter torment reach the very end. Wetin cause am? Na the love wey pass the right measure wey dem get for themselves and for created things, wey dem love apart from God. Because God, for Im divine goodness, don allow every love wey no dey rightly ordered to become something wey the person wey get am no fit bear.
Person like this dey always believe falsehood, because e no get knowledge of truth inside am. E dey think say e go hold on to the world and remain inside enjoyment, make im body god, and make the other things wey e love beyond measure god too; yet e must leave all of them. We see say either e leave them when e die, or God allow make dem take them from am first. We dey see am every day. Person fit get riches now, and later e become poor; today e get high position for this world, and tomorrow dem bring am down; now e dey well, and later e dey sick. So all things fit change, and dem dey take them from us just when we think say we hold them tight; or death go snatch us away from them.
So you see say all things dey pass away. Since dem dey pass away, person suppose possess them with moderation, as sound reason dey guide am, and love them the way wey e suppose love them. Person wey hold them like this no go hold them with the help of sin, but with grace; with generous heart, no be greed; with pity for poor people, no be cruelty; with humility, no be pride; with gratitude, no be ingratitude: and e go recognise say the things wey e get come from im Creator, no be from imself. Na with this same love wey no pass the right measure e go love im children, im friends, im relatives, and all other beings wey fit reason. E go live married life as God arrange am, and as God establish am as a Sacrament; and e go respect the days wey Holy Church command make we observe. E go be human being and live like human being, no be like animal; and no be say e go live life of strict self-denial, but e go control im bodily desires and hold imself in check. This kind person go be tree wey dey bear fruit, wey go bear fruits of virtue, and e go get sweet smell, dey spread perfume even though dem plant am for ground; and the seed wey come from am go dey good and full of virtue.
So you see say you fit get God for any condition of life; because no be the condition dey take Him away from us, but only the evil will, wey, when e set im mind to love falsehood, no dey rightly ordered and dey corrupt everything wey person do. But if e love truth, e go follow the footsteps of truth; so e go hate wetin truth hate and love wetin truth love, and then everything wey e do go dey good and perfect. If no be so, e no go fit share for the life of grace, and nothing wey e do go bear living fruit.
So, as I no know any other way, I talk say I want make you be person wey love truth, dey follow am, and dey reject lie; make you hate devil wey be papa of lies, and your own lower nature wey dey follow that kind papa; and make you love Christ wey dem crucify, wey be the Way, the Truth and the Life. Because anybody wey dey walk in Him go reach the Light, and go wear the shining cloth of love for God and neighbour, wey all virtues dey inside. When this kind charity and love wey mouth no fit describe dey inside soul, e no dey satisfy to remain for the ordinary level, but e dey desire to go further. So, from poverty for mind, e dey desire to reach poverty for actual life, and from self-control for mind, to self-control for actual life; to follow the advice wey Christ give, as well as His Commandments; because e don begin to hate the dung heap of this world. And because e see how e hard to dey inside dirt without dirt staining person, e dey long with strong desire and burning love to free itself from the world with one action, as far as e fit. If e no fit comot for actual life, e dey work hard to be perfect for where e dey. At least, e no lack the desire.
So, my dear brother wey I love well-well, make we no sleep again, but make we wake up from sleep. Open the eye of your mind for the light of faith, so you go know, love and follow that truth wey you go know through the Blood of the humble Lamb wey full of love. You go know that Blood as you come know yourself, so that the face of your soul fit wash clean inside am. And the Blood na our own, and nobody fit take am from us unless we choose so. So, no neglect am again; but like vase, fill yourself with the Blood of Christ wey dem crucify. I no go talk more. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
LETA WEY DEM WRITE FROM ROCCA D’ORCIA
Dem probably write these small, informal notes for autumn of 1377, when Catherine go visit the strong castle where the Salimbeni family dey rule their land, about twenty-three miles from Siena, among the small hills for the foot of Monte Amiata. Dem allow the young “populana” join the private discussions of these great nobles, wey be leaders of the people wey dey oppose the government of the common people, the side wey she herself for naturally support. E must don be new experience for this girl wey grow for town—to live for this castle wey stand high among the hills, where soldiers wey dem hire and rough village people dey crowd the courtyard. Person fit imagine say the way people dey behave there must don get more cunning and more cruelty at the same time than among her middle-class friends. We hear of vivid scenes where dem bring men and women wey demons dey torment, as their bodies dey twist, come her front, and she welcome them, care for them, and dem receive healing. The company of several priests wey dey hear confession give her comfort; the first one of these letters show how dem dey work with simple eagerness, wey she describe for one unusual way, for the spiritual good of the rough soldiers. As always, Catherine mind dey fully on the inner life of the soul, and she dey calm and feel at home here for the mountains, among the great ladies of the Salimbeni family, just as she dey for Siena or for the Pope court.
Meanwhile, good Monna Lapa dey grumble as she dey do before, because she and her daughter no dey together; and e clear say Catherine fellow mantellate sisters too no fit find comfort. She write to them with plenty gentleness and simplicity, as she dey try help them accept the separation by reminding them of the same kind sorrow wey that first group of disciples bear—the people wey she and her friends like to compare themselves with. For her dear Alessa, she talk more freely, and give exactly the details about her health and the state of her mind wey person wey love her closely go want know. These days bring sadness for her private life, because she and Fra Raimondo don part, as dem call am go do other service. Her words to Alessa show her sadness, and also how she accept everything completely. E stand out say she respect the secrets of the people wey host her with dignity, and no give any hint about the matters wey keep her busy, apart from the little wey she tell her mama: “I believe say if you know the situation, you yourself go send me come here.”
No be only this one time Catherine face this kind complaint at all. Anywhere she carry her strong energy, her compassion wey no get limit, and her special way wey dey draw people near, new friends go gather round her and hold her tight with devotion wey no dey listen to reason. Dem go dey demand her presence like people wey hunger dey worry, and this one often dey really trouble her. For even though Catherine dey quick to respond to the love of each person, and she always dey show complete loyalty, she still dey live for one level where faithful service to one greater duty fit make her refuse wetin one person dey demand from her at any time, at least for the things wey people fit see. This one hard well-well for her friends to understand; person go pity dem. At the same time, her effort to help these people wey no understand things so deeply to understand and share the deep sense of calling wey dey behind everything she dey do, dey really touch person heart: “Know, my dearest mama, say dem no put me, your poor little daughter, for this earth for any other thing apart from this; na for this my Creator choose me. I know say you dey content make I obey Am.” But Monna Lapa never really dey content—not even reach the very end. TOP
TO MONNA LAPA WEY BE HER MAMA AND TO MONNA CECCA FOR THE MONASTERY OF SAINT AGNES FOR MONTEPULCIANO, WHEN SHE DEY ROCCA
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest mama and daughter for Christ sweet Jesus: Na me Catherine, odibo and slave of the servants of Jesus Christ, dey write to una inside His precious Blood: I desire to see una so covered with the flames of divine love, so that una go fit bear every pain and torment, hunger and thirst, persecution and harm, mockery, wicked treatment and insult, and every other thing, with true patience; as una dey learn from the Lamb wey suffer and wey dem kill, wey run with such burning love go the shameful death of the Cross. So make una stay close to our sweetest Mother Mary. So that the holy disciples go fit seek the honour of God and the salvation of souls as dem dey follow the footsteps of her sweet Son, she agree make dem leave her presence, even though she love dem well-well: and she remain as if she dey alone, as guest and pilgrim. And the disciples, wey love her pass wetin person fit measure, still leave her with joy, as dem dey bear every sorrow for the honour of God, and dem go out among wicked rulers, as dem dey bear plenty persecution. And if una ask dem: “Why una dey behave with so much joy, when una dey leave Mary?” dem go answer: “Na because we don forget ourselves, and love for the honour of God and the salvation of souls don fill us.” Well, my dearest mama and daughter, I want make una do that same thing. If una never dey like that reach now, I want make una be like that now, make the fire of divine love burn for una heart, as una dey always seek the honour of God and the salvation of souls. If not, una go fall inside the greatest sorrow and trouble, and una go drag me enter too. Know, my dearest mama, say dem no put me, your poor little daughter, for this earth for any other thing; na for this my Creator choose me. I know say you dey content make I obey Am. I beg you, if e be like say I stay away longer than you want, make you dey content; because I no fit do otherwise. I believe say if you know how things be, na you yourself for send me come here. I dey stay so I go fit find help, if I fit, for one serious scandal. But no be the Countess cause am; so make all of una pray to God and that glorious Virgin make dem give us good result. And you, Cecca, and Giustina, make una drown unaselves inside the Blood of Christ wey dem crucify; because na now be the time to show the virtue wey dey una soul. Make God give all of una His sweet and eternal blessing. I no get more to talk. Make una remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO MONNA CATARINA OF THE HOSPITAL AND TO GIOVANNA DI CAPO FOR SIENA
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest daughters for Christ sweet Jesus: Na me Catherine, odibo and slave of the servants of Jesus Christ, dey write to una inside His precious Blood: I desire to see una as obedient daughters, wey join together for true and perfect love. This obedience and love go scatter all una suffering and sadness; because obedience dey remove the thing wey dey cause us suffering, wey be our own stubborn will wey no follow the right way, and true holy obedience dey destroy this will completely. The strong movement of love and unity dey scatter sadness and burn am finish, because God na true love and the highest eternal light. Person wey get this true light as guide no fit miss road. So, my dearest daughters, because this thing dey so necessary, I want make una put effort to let go of una own will and gain this light.
Na this teaching I remember say dem don always dey give una, even though una don learn only small part of am. Wetin una never do, I beg una make una do am, my dearest daughters. If una no do am, una go remain inside suffering wey no dey stop, and una go drag poor me, wey deserve every suffering, enter too.
We must do wetin go honour God, as the holy apostles do. When dem don receive the Holy Spirit, dem separate from one another and from that sweet mother Mary. Even though to stay together na wetin dey give dem the greatest joy, dem still leave their own joy, and seek the honour of God and the salvation of souls. And even though Mary send dem comot from her side, dem no take am say the love don reduce, or say Mary don stop to show dem her tender love. Na this rule we must follow. I know say as I dey with una, e dey console una well-well. Still, as people wey truly dey obey, una no suppose seek una own consolation, because of the honour of God and the salvation of souls. And make una no give the devil chance, because e dey make una feel as if una no dey receive the love and devotion wey I get for una souls and bodies again. If e no be so, true love no go get foundation inside una. I dey assure una say na only inside God I love una. Why una dey enter this kind suffering wey no get control because of things wey must surely be so? Oh, wetin we go do when time reach for us to do great things, if we dey fail like this for small ones? We go need to stay together or separate, depending on how things turn out. For now, our sweet Saviour want and permit make we separate for His honour.
Una dey Siena, and Cecca and Grandma dey Montepulciano. Frate Bartolomeo and Frate Matteo go dey there, and dem don dey there before. Alessa and Monna Bruna dey Monte Giove, eighteen miles from Montepulciano; dem dey with the Countess and Monna Lisa. Frate Raimondo and Frate Tommaso and Monna Tomma and Lisa and me dey Rocca among the soldiers wey dey fight for hire. And dem dey chop so many demons wey take human body, sotey Frate Tommaso talk say e dey make im stomach pain am! Even with all this, dem no fit belleful; dem still dey hungry for more, and dem dey find work here wey get good pay. Pray to God wey be Divine Goodness, make E give dem big mouthfuls, both sweet and bitter! Make una remember say we dey see the honour of God and the salvation of souls in sweet way. Una no suppose want or desire any other thing. Una no fit do anything wey go please the highest eternal will of God, and my own will, pass to get this kind mind. Stand up, my daughters, begin to sacrifice una own wills to God! Make una no always ready to remain like babies wey still dey suck breast—for una suppose prepare the teeth of una desire to bite bread wey hard and don get mould, if need dey.
I no go talk more. Make una bind unaselves with the sweet bonds of love; na so una go show say una be daughters—no be any other way. Make una find comfort inside Christ sweet Jesus, and comfort all the other daughters. We go come back as soon as we fit, as e go please God wey be Divine Goodness. Make una remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO MONNA ALESSA WEY WEAR THE HABIT OF SAINT DOMINIC, WHEN SHE DEY ROCCA
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest daughter inside Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: with the desire to see you follow the teaching of the Lamb wey no get stain, with free heart, wey don comot every attachment of love to created things, and wey don wear only the Creator like cloth, inside the light of the most holy faith. Because without the light, you no go fit waka for the straight road of the Lamb wey dem kill and wey no get stain. So my soul dey desire to see you and the others clean and strong, no be people wey every wind wey come go dey blow here and there. Make you take care no look back, but continue to move steadily, as you dey remember the teaching wey dem don give you. Make sure say every day you enter the garden of your soul afresh with the light of faith, to uproot every thorn wey fit choke the seed of the teaching wey dem give you, and to turn the soil; that one mean say every day, make you strip your heart of its attachments. You need to strip am again and again; because many times, I don see people wey be like say dem don strip themselves like this, but I come find out say dem wear sin like cloth, from the evidence of their deeds rather than their words. Their words fit make am look otherwise, but their deeds show wetin their hearts attach to. So I want make you truly strip your heart, as you dey follow Christ wey dem crucify. And make silence remain for your lips. I don take note; because I believe say the other woman hardly dey keep am. That one pain me well-well. If na so e be, as e look to me, my Creator want make I bear am, and I dey content to do so: but I no dey content with the wrong wey dem do to God.
You write tell me say e be like say God dey urge you for your prayers to pray for me. Thanks be to God for His goodness, as E dey show my poor soul this kind love wey mouth no fit describe! You tell me make I write you if I dey suffer and if my usual sicknesses dey worry me this time. My answer be say God don care for me in wonderful way, both inside and outside. E don really care for my body this Advent, as E use writing take distract me from the pains; na true say, by God goodness, the pains don worse pass as dem dey before. If E make dem worse, E still make sure say Lisa recover as soon as Frate Santi fall sick–because he don near to die. Now, almost like miracle, he don better so much that we fit talk say he don recover. But e be like say my Bridegroom, Eternal Truth, don wish to put me through one very sweet and genuine test, inside and outside, for things wey eye fit see and things wey eye no fit see–and the ones wey eye no fit see far greater pass wetin person fit count. But as E dey test us, E don care for us so gently that tongue no fit tell am. So I want make pains be my food, tears be my drink, and sweat be my ointment. Make pains make me fat, make pains heal me, make pains give me light, make pains give me wisdom, make pains cover my nakedness, make pains strip me of all love of self, for spiritual things and things of this world. The pain of not getting consolation from my fellow creatures don call me to consider how I lack good character, as I recognise my imperfection and the completely perfect light of Sweet Truth, wey dey give and receive, no be material things, but holy desires: Na Him wey no withdraw His goodness from me because my light or knowledge small, but wey consider only Himself, the One wey good pass all.
My dearest daughter, I beg you by the love of Jesus Christ wey dem crucify, no reduce your prayer: instead, double am–because I need am pass as you fit see–and thank God for His goodness to me. And pray make E give me grace to give my life for Him, and make E remove the burden of my body, if na wetin please Him. Because my life no really dey useful to anybody else; instead, because of my sins, e dey bring pain and heavy burden to everybody, both far and near. Make God, by His mercy, remove these great faults from me, and for the little time wey remain for me to live, make E cause me to live with strong love for good character! And as I dey suffer pain, make I offer before Him my desires wey full of sorrow and suffering, for the salvation of the whole world and the reform of Holy Church! Rejoice, rejoice with me for the Cross! So make the Cross be bed where the soul fit rest: table where person fit taste heavenly food, the fruit of patience with calmness and assurance.
You send message tell me say … This thing console me, both because of her life, as I dey hope say she dey correct herself and no dey live with vain pride for her heart as much as she don do till now, and also because dem don bring the children into the light of Holy Baptism. Make God give dem His sweetest grace, and grant dem death if dem no go be good! Bless dem, and comfort her, for Christ sweet Jesus: and tell her make she live with holy and sweet fear of God, and make she recognise the grace wey she don receive from God, wey no small at all but very great. If she no show gratitude, e go really displease God, and maybe E no go leave her without punishment.
I entrust to your care … I never hear any news about dem at all, and I no know why. Make God will be done! Our Saviour don put me for the Island, and winds dey beat from every side. Make everybody rejoice in Christ wey dem crucify, no matter how far dem dey from one another. Shut yourself inside the house of knowing yourself. I no get more to talk. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO GREGORY XI
No evidence dey to show the date wey dem write this letter, but the way Catherine take write am show say the latest person wey edit her writings probably dey right to place am after Pope don return to Italy. E show say one relationship wey don last long dey near im end, and as far as Catherine dey concerned, disappointment dey for that ending. For the earlier time wey she dey relate with Gregory, she no for ever talk reach this level, as she do here when she suggest, in one surprising way, say e go better make e resign as Pope if e see say e no fit carry the moral responsibilities wey the office put for im head. Pope dey Rome, but na im surroundings e don change, no be im mind. Catherine letter na short but powerful summary of the pleas wey she don make again and again. With the seriousness and authority wey dey inside her strong appeals, and the clear way wey she state her accusations, this letter surely na one of the most surprising letters wey one devout and completely faithful person don ever write to the leader wey she herself recognize. True-true, this kind letter come from one spiritual place where all the differences of rank for this world–whether na for Church, education or society–no dey matter again, and the daughter of person wey dey dye cloth, even though she no sabi read or write, fit rebuke and strongly advise, as if na her natural right, the man wey she believe with faith wey no dey shake say na God appoint as father of all Christian people. Person fit feel say Catherine patience don nearly finish: and true-true, only a few years remain before deep heartbreak go reach her.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Most holy and dear father, na your poor daughter Catherine, wey no worthy, for Christ sweet Jesus, dey entrust herself to you inside His precious Blood: with the desire to see you as man wey get courage, free from any fear or worldly love for yourself, or for anybody wey be your blood relation; because for the sweet Presence of God, I dey see say nothing dey block your holy, good desire, or dey hinder the honour of God and the lifting up and reform of Holy Church, reach this one. So, with love wey no get measure, my soul dey desire make God, through His mercy wey no get end, remove from you every passion wey no dey under control and every lukewarmness of heart, and shape you again into new man, as He put for your inside afresh one desire wey dey burn with strong zeal; because no other way dey wey you fit fulfil the will of God and the desire of His servants. Ah, ah, my dearest “Babbo”, forgive me for the boldness wey I take talk wetin I don tell you and wetin I still dey talk; na the Sweet Truth wey be the Source of all truth dey compel me to talk am. Father, na this be His will, and na wetin E dey demand from you. E dey demand make you carry out justice against the plenty wicked deeds wey those wey dey receive food and care inside the garden of Holy Church don commit; E dey declare say dem no suppose feed beasts with food wey belong to human beings. Since E don give you authority and you don accept am, make you use your virtue and power: and if you no willing to use am, e go better make you resign from the office wey you don accept; that one go give God more honour and bring more health to your soul.
Another thing wey His will dey demand na this: E want make you make peace with all Tuscany, wey you dey quarrel with; make you collect from all your wicked sons wey don rebel against you anything wey you fit collect without war–but make you punish dem as father suppose punish son wey don wrong am. Also, the sweet goodness of God dey demand from you make you give full authority to those wey dey ask you to prepare for the Holy Crusade–that thing wey look impossible to you, but wey possible for the sweet goodness of God, wey don ordain am and want make e happen like that. As you value your life, take care make you no neglect anything for this matter, and make you no take the works of the Holy Spirit as joke; na because you fit do dem, na im make dem dey demand dem from you. If you want justice, you fit carry am out. You fit get peace, if you turn away from the corrupt show of greatness and pleasures of this world, and protect only the honour of God and wetin rightly belong to Holy Church. You also get authority to give peace to those wey dey ask you for am. So, since you no poor but you rich–you wey carry the keys of Heaven for your hand, anybody wey you open am for, e dey open for am, and anybody wey you close am against, e dey closed against am–if you no do this, God go rebuke you. If na me dey your place, I for fear make divine judgment no come upon me. So, for the sake of Christ wey dem crucify, I dey beg you with all gentleness make you obey the will of God, because I know say you no want or desire any other thing apart from to do His will, so that this sharp rebuke no go fall upon you: “Curse dey upon you, because you no use the time and strength wey dem entrust to you.” Father, through the goodness of God, and also because your holiness dey give me hope, I believe say you go act in such a way wey this one no go fall upon you.
I no go talk more. Forgive me, forgive me; na the great love wey I get for your salvation, and the deep sorrow wey I dey feel when I see wetin dey go against am, dey make me talk like this. I for gladly tell you all this face to face, so that I go fit fully clear the load for my conscience. Anytime wey e please Your Holiness make I come meet you, I go gladly come. So act in such a way wey I no go need appeal against you to Christ wey dem crucify; because I no fit appeal to any other person, since nobody for earth dey above you. Remain inside the holy and sweet grace of God. I humbly ask for your blessing. Sweet Jesus, Jesus wey be Love. TOP
TO RAIMONDO OF CAPUA, OF THE ORDER OF PREACHERS
This letter confirm wetin history for other places dey show–say Gregory, after e return to Italy, turn against Catherine. She no dey personally address her “dear Babbo” again with the happy closeness wey dem get before; instead, she dey send formal messages wey almost dey tremble through Fra Raimondo to “His Holiness, the Vicar of Christ.” E clear say the Pope no happy with Raimondo too, and e be like say na because of the connection wey e get with her. Catherine write to give am courage and comfort; for the touching advice wey she give about the best way person fit prepare to face quarrels and injustice, we fit see the secret source of the special way wey she herself dey control her feelings and actions.
The way Catherine behave towards the Pope wey dey vex na mixture of sorrow and firmness. No words fit better show how quick she ready to accept correction, or how deep her humility be: and no words fit more strongly hold on to the convictions wey dem no welcome and wey don cause offence. Different people don guess the exact thing wey cause the misunderstanding wey this letter dey talk about: if we go add our own guess, we fit suspect say the boldness of the letter before this one too much, even for Gregory. But the general situation dey speak for itself. With the inspiration wey e get from her, Gregory get enough strength to make the great effort for body and spirit to return to Italy: but, as we don see, e no get enough strength to handle wetin e meet there. Sickness don weaken am, the fact say e no know Italian well dey hold am back, and the difficulties wey e face don make am desperate. So e no too surprise say, as many other people wey no get strong character for do, e turn with anger or cold displeasure against the person wey help bring about im return. One story dey say, as Gregory dey die, e warn the people wey stand around am against Catherine. Whether the story true or not, e show wetin people for that time think about the way e dey treat her during im last days. Na sad end be this for one relationship wey get special beauty when e first start. We fit well imagine how deeply this thing must have hurt Catherine. The victory wey she enjoy for short time turn completely to bitterness: we fit dey sure say no be mainly because the Pope no trust her again–even though, as human being, she feel that pain deeply–but more because all the hope wey she build on im return fail completely.
For this letter, the way she truly humble herself before Gregory wey no happy with her suddenly change to another tone. The person wey dey accuse become judge once again, and she speak with the authority wey she get before: “God demand say make you do this–as you know say dem don tell you.” The personal feeling wey she get for the man burst out for her appeal: “Who I go turn to if you abandon me? Who go help me?” But for the same breath, she declare with great confidence say, even if she offend Christ’s Vicar, the Head of the Church, she still fit run with confidence to Christ Himself, and rest safely for the bosom of His Bride.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest and sweetest father in Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: with the desire to see you as true fighter against the tricks and troubles of the devil, and the wickedness and persecution of people, and against the fleshly love wey you get for your own self. This self-love na enemy wey, unless person drive am away through virtue and holy hatred, no go ever allow am get strength for the other battles wey we dey face every day. Because self-love dey weaken us, e really necessary make we drive am away with the strength of virtue, wey we go gain inside the love wey pass wetin mouth fit talk, wey God don show us through the Blood of His only-begotten Son. This love, wey come from divine love, dey give us light and life; light, so that we go know the truth when e necessary for our salvation, reach great perfection, and endure with true patience, courage and firmness until death–because na through this kind courage, wey we gain from the light wey make us know the truth, we dey gain the life of divine grace. So drink deeply from the Blood of the Lamb wey no get stain, and be faithful servant to your Creator, no be servant wey no faithful. No fear, and no turn back because of any battle or darkness wey fit come upon you, but stand firm for faith until death; because you know well say, if you stand firm, you go receive the fruit of your labour.
I don understand from one servant of God wey dey always carry you for prayer before Him, say you don face very big battles, and say darkness don cover your mind because of the cunning and tricks of devil, wey wan make you see wrong as right and right as wrong; e dey do this so that you go fail for your journey and no reach where you dey go. But make your heart rest, because God don provide and E go still provide, and the way E dey care for you no go ever fail. Make sure say for everything, you turn to Mary for help, hold the holy Cross tight, and no ever allow confusion take over your mind, but sail through the sea wey storm dey inside, for the ship of God’s mercy. I understand: if you don suffer persecution or displeasure from people wey dey religious life or people wey no dey religious life, even inside the mystical Body of Holy Church, or if the Vicar of Christ don show you anger, whether na because of your own matter, or whether you don get something to bear because of me for the hand of all these people– make you no resist, but bear am with patience, leave there at once, and go your small room, so that through holy meditation you go come know yourself there; think about how God dey make you worthy to endure for love of truth, and to suffer persecution because of His Name, as you take true humility count yourself as person wey deserve punishment and wey no worthy to get results. And do everything wey you suppose do with good judgment, as you keep God before your eyes; do and talk wetin you suppose talk and do for God’s Presence, and think am through with the help of holy prayer. Na there you go find the Master, the Holy Spirit, wey full of tender mercy, and E go pour the light of wisdom on you, so that you go fit understand and choose wetin go bring honour to Him. Na this teaching the Truth wey Sweet and wey be First don give us, as E dey care for our need with love wey no get measure.
Father wey I love well-well, if e happen say you find yourself before His Holiness, the Vicar of Christ, our very sweet and holy father, abeg, with humility, put in good word for me to am. I count myself as person wey get fault before His Holiness because of the plenty things wey I no know and the carelessness wey I don take sin against God, and because I no obey my Creator, wey call me to cry out loud with strong desire, to cry before Him for prayer, and to put myself close to His Vicar, both through my words and by being there myself. For every way wey possible, I don commit faults wey no get measure, and because of them, yes, because of my many sins, I believe say e don suffer plenty persecution, both am and Holy Church. So if e complain about me, e dey right, and e dey right to punish me for my faults. But tell am say I go use all the power wey I get to try correct my faults and to obey am more completely. So, because of God’s goodness, I trust say God go turn the eyes of His mercy towards the Bride of Christ and His Vicar, and towards me, to free me from my faults and the things wey I no know; but for His Bride, make E give her the refreshment of peace and renewal, with plenty endurance (because no way dey to uproot the many faults wey be like thorns and wey dey choke the garden of Holy Church without hard work and suffering), and make God give am grace for those areas where e wan stand strong like man, and make e no look back because of any hard work, suffering or persecution wey fit come meet am from im wicked sons; make e stand firm and no give up, make e no run from weariness, but make e throw imself like lamb into the middle of wolves, with strong hunger for God’s honour and the salvation of souls, as e put worry about things of this world far from imself, and watch over spiritual things alone. If e do like this, as God’s goodness dey demand from am, the lamb go rule over the wolves, and the wolves go turn to lambs; and so we go see the glory and praise of God’s name, and the good and peace of Holy Church. No other way dey to gain these things; no be through war, but through peace and kindness, and the kind holy spiritual punishment wey father suppose give son wey do wrong.
Ewo, ewo, ewo, Papa wey holy well-well! The first day wey you come your own place, you suppose don do am. I get hope for God goodness and for your holiness say wetin you never do, you go do am. Na this way una go recover both the things of this world and the things of the spirit. God demand make you do this—as you know say dem tell you—make you see to the reform of Holy Church, punish her sins and put good shepherds for place; and make you make holy peace with your wicked sons for the best way wey go please God pass; so that after that, you go fit use your arms lift the banner of the Cross wey holy pass against people wey no believe. I believe say our negligence and the way we no do wetin we fit do—not with wickedness or quarrel, but with peace and kindness—(always dey punish person wey do wrong, no be according to the punishment wey e deserve, because e no fit bear wetin e deserve, but according to wetin the sick person dey fit bear)—fit be the reason why this kind disaster, loss and lack of reverence for Holy Church and her ministers don happen. And I fear say unless we find remedy by doing wetin we leave undone, our sins fit deserve punishment reach the point wey we go see greater troubles; I mean troubles wey go pain us far more than to lose property for this world. Na wretched me cause all this evil and sorrow, because my virtue small and my disobedience great.
Papa wey holy well-well, use the light of reason and truth look the way you no dey pleased with me, no be as punishment, but as displeasure. Who I go turn to if you abandon me? Who go help me? Who I go run to if you drive me away? People wey dey persecute me dey pursue me, and I dey run come meet you, and the other sons and servants of God. If you abandon me and turn against me with displeasure and anger, I go hide myself inside the wounds of Christ wey dem crucify, wey you be His Vicar: and I know say He go receive me, because He no want make sinner die. And when He don receive me, you no go drive me away; no, we go remain for our own place, to fight with courage, with virtue as our weapons, for the sweet Bride of Christ. Na inside her I want end my life, with tears, with sweat, with sighs, dey give my blood and the marrow of my bones. And even if the whole world drive me away, I no go mind; I go rest for the breast of that sweet Bride, with cries of sorrow and great endurance. Papa wey holy well-well, forgive all my ignorance, and the wrong wey I don do against God and Your Holiness. Na Truth dey excuse me and set me free; Truth wey dey forever. With humility, I dey ask for your blessing.
To you, my dear papa (Raimondo), I dey talk say: whenever you fit, make your heart strong with courage for the presence of His Holiness, without any distress or the kind fear wey slave get for im master; first spend small time for your cell, for the presence of Mary and the Cross wey holy pass, in holy and humble prayer, with true knowledge of yourself, with living faith and the will to endure; then go (meet the Pope) with confidence. And do wetin you fit do for the honour of God and the salvation of souls, even reach death. Tell am wetin I write to you for this letter as the Holy Spirit go guide you. I no get more to talk. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO URBAN VI
For March, 1378, Gregory die, and the Archbishop of Bari take over from am, come take the name Urban VI. The Frenchman wey get tender feelings, good education and culture, but wey dey change im mind, give way to one man from Naples wey get rough body—a man wey get virtue for im personal life, but, as history show us, wey harsh and violent well-well for im character. The Prior of the Island of Gorgona write to Catherine with frankness wey fit make person fear: “E be like say our new Christ for earth na terrible man.”
Catherine dey Florence that time—Gregory na im send am go there; even though e don distance imself from her personally, e be like say e continue to value her service reach the end. This letter wey follow na the first letter wey she write to Urban wey we get. E clear say, as at that time, she never know much about the new Pope from her own direct experience. She write to am for much the same manner wey she dey use address the Pope before am; only say the thought of a new person wey go hear her inspire her, after the opening of the letter wey no too lively, with fresh zeal as she dey recount the sins and sorrows of the Church. E fit also be say she press small more than usual for her plea make mercy soften justice for the case of the Tuscan cities wey rebel. E go hard to sum up the sensible way to handle this kind situation better than her short statement: “Receive from sick person wetin e fit give you.”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Papa wey holy well-well and wey I love for Christ Jesus wey sweet: I Catherine, wey be servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: with the desire to see say true and perfect love for God and neighbour be your foundation, so that, like good shepherd, you go fit lay down your life for your sheep. And truly, papa wey holy well-well, na only person wey love for God and neighbour be im foundation dey ready to die because of love for God and to save souls: because love of self no hold am. Because person wey remain inside love of self no ready to give im life; and even before we talk of im life, e be like say e no even ready to bear the smallest pain: because e dey always fear for imself, make e no lose im body life and the comfort wey e dey enjoy for imself. So anything wey e do, e dey do am for way wey no perfect and wey corrupt, because the main thing wey dey move am to act don corrupt. No matter the position wey e dey, whether na shepherd or person wey dey under authority, e no dey show much virtue. But shepherd wey stand firm inside true love for God and neighbour no dey do like that; every work wey e do dey good and perfect, because wetin dey move am agree completely with the perfection of divine love. This kind person no dey fear devil or im fellow human beings, but na only im Creator e dey fear; the bad things wey the world dey talk against am no dey worry am, neither disgrace, insults, mockery, nor the criticism from people wey dey under am; these people dey vex and begin criticize their prelate when e correct them. But like man wey get strong heart, wey wear the courage wey love for God and neighbour dey give like cloth, all those things no dey worry am.
So, e no dey quench the fire of holy desire, and e no dey throway the pearl of justice wey e carry for im chest, wey dey shine and dey one with mercy. If justice no get mercy, e go remain for the shadow of cruelty, and e go turn to injustice. And mercy wey no get justice towards person wey dey under you go be like ointment wey dem rub for wound wey dem suppose use hot iron burn: if dem rub ointment without burning the wound, e go make the wound rot pass as e go heal am. But when justice and mercy join together, dem dey give life to the prelate wey dey use dem, and health to the person wey dey under am, if that person no be member of the devil, wey no gree at all to correct imself. But even if the person wey dey under am fail to correct imself one thousand times, the prelate no suppose tire to correct am, and the prelate good character no go reduce because that wicked man no gain anything from the correction. Na so the pure and clean love for God and neighbour dey work for soul wey dey care for imself, no be for im own sake, but for God, and wey dey seek God for the glory and praise of His name, as the soul dey see say God deserve love because of His goodness wey no get end. The soul no dey seek im neighbour for im own sake either, but for God, as e dey wish to give im neighbour that service wey e no fit give God. Because e know say na He be our God, wey no need us. So the soul dey take great zeal find how to help im neighbour, especially the people wey dem put under im care. E no dey draw back from working for the salvation of their souls and bodies because dem no show gratitude, or because of people threats or sweet words to win im favour. Instead, as e truly wear the wedding garment, e dey follow the teaching of the Humble Lamb wey no get stain, that gentle and good Shepherd wey, like person wey love don capture, run go face the shameful death of the most holy Cross for our salvation. Na the love wey the soul get for Christ wey dem crucify, love wey mouth no fit describe, dey do all this. Most holy father, God don put you as shepherd over all His sheep wey belong to the whole Christian religion; He don put you as minister of the Blood of Christ wey dem crucify, whose Vicar you be; and He put you for a time when wickedness among the people wey dey under you don plenty pass as e don be for a long time, both inside the body of Holy Church and inside the whole body of the Christian religion. So e dey very necessary make you stand firm for perfect love for God and neighbour, as you wear the pearl of justice, as I don talk; so that you no go let the world, or poor people wey don get used to evil, or any harm wey dem do you, disturb you. Instead, make you correct dem with courage, like true knight and just shepherd, as you dey uproot bad habits and plant good character, ready to lay down your life if need dey. Father wey sweet pass, the world no fit bear am again; bad habits don too plenty, especially among the people wey dem put for the garden of Holy Church to be flowers wey get sweet smell, wey go spread the sweet smell of good character. But we dey see say dem full of wretched and hateful bad habits, sotey dem dey make the whole world stink! Chai! Where the pure heart and perfect love for God and neighbour dey, wey suppose make people wey no fit control their sexual desire begin control am as dem come near these ministers? Na the opposite dey happen: many times, their impure ways dey lead people wey dey control their sexual desire and keep themselves pure to try life wey no get that control. Chai! Where that generous love for God and neighbour dey, and the care for souls, and the sharing of things to help poor people and for the good of the Church, and to meet their needs? You know well say na the opposite people dey do. Chai, see me for misery! Na with sorrow I dey talk am—your sons dey feed themselves with the wealth wey dem receive as dem minister the Blood of Christ, and shame no dey catch dem as dem dey behave like money-changers, dey play with those your most sacred hands wey dem don anoint, you wey be Vicar of Christ. I never even talk about the other wretched things wey dem dey do. Chai! Where that deep humility dey, wey suppose put their pride of fleshly desire to shame? Na this pride dey make dem, with their great greed, commit simony, dey buy Church positions wey dey bring income with gifts, or sweet words to win favour, or money, and dey dress with loose and vain ornaments, no be like clerics, but worse pass people wey no be clerics! Chai, my sweet Babbo, bring remedy for us! And give refreshment to the desperate desires of the servants of God, wey dey die but no fit die. Dem dey wait with great longing make you, as true shepherd, put hand to correct these things, no be only with words but with action, as the pearl of justice wey join with mercy dey shine for your chest; make you truly correct, without the kind fear wey slave dey get, the people wey dey feed for the breast of the sweet Bride of Christ, the ministers of the Blood.
But true-true, Papa wey holy well-well, I no see how this thing fit work well if you no arrange the garden of your Bride anew, and plant good plants wey get virtue inside am; make you take care choose one group of men wey holy well-well, wey you see virtue for their life and wey no fear death. No aim for greatness and splendour, but make dem be shepherds wey dey lead their flock with zeal. And choose one group of good cardinals, wey fit be your strong pillars wey stand straight, to help you carry the weight of plenty burdens, with God’s help. Oh, how my soul go dey blessed that time, when I go see say dem don give the Bride of Christ wetin belong to her back, and say those wey suck her breast no dey seek their own good, but the glory and praise of God’s Name, and dem dey chop the food of souls for the table of the holy Cross. I no doubt say that time, your lay people go correct their ways–because dem no go fit do otherwise, as the holy and pure life of the clergy go move dem. So, we no suppose sleep for this matter, but make you act with courage, without neglect, and do wetin you fit do, even reach death, for the glory and praise of God’s Name.
Next, I dey beg you, and I dey use the love of Christ wey dem crucify take press you, concerning those sheep wey don leave the sheepfold–I believe say na because of my sins–make the love of that Blood wey dem don make you minister of move you, so that you no go delay to welcome dem with mercy, and make your kindness and holiness overcome their hard heart; do dem the good of bringing dem back inside the sheepfold, and if dem no ask for am with true and perfect humility, make Your Holiness supply wetin their imperfection lack. Collect from sick person wetin e fit give you. Chai, chai, have mercy on so many souls wey dey perish! No focus on the scandal wey happen for this city, wey the devils of hell surely busy themselves inside, to block peace and rest for souls and bodies: but God’s Goodness make sure say no great harm come from that great evil; instead, your sons calm down, and now dem dey ask you for the oil of mercy. Even if, Papa wey holy well-well, e look to you say dem no dey ask for am in the way wey go bring reconciliation, or with the deep hatred from their heart for the sin wey dem commit, as dem suppose do and as Your Holiness go like make dem do–still, chai, no give up! Because dem go become better sons than other people. Chai, my Babbo, I no want stay here again! So do wetin you want with me. Show me this grace and favour, poor wretched person wey I be, wey dey knock for your door. No deny me the small, easy things wey I dey ask you for your sons; so that, after you don make peace, you fit raise the banner of the most holy Cross. Because you see well say the people wey no believe don come call you. I get hope through God’s sweet goodness say He go fill you with His burning love, so that you go understand the loss of souls, and how much duty you get to love dem: then your eager zeal to free dem from the devil hand go increase, and you go seek to heal the mystical body of Holy Church, and the body of the Christian religion for the whole world; and especially to reconcile your sons, winning dem over with kindness, and using the rod of justice only as much as dem fit bear, and no more. I dey sure say unless we get the virtue of love, this thing no go happen; and na why I talk say I wish to see you stand firm for true and perfect love. No be say I no believe say you dey live for love, but because we fit grow for the perfection of love, since we still be pilgrims and strangers for this life, I talk say I wish make this perfection dey inside you, make you continue to feed am with the flame of holy desire, and pour am on the people wey dey under you, like good shepherd. I dey beg you to do like this. And I go stay, and work till I die, for prayer and for any way wey I fit, for God’s honour and for your peace and the peace of your sons.
I no get more to tell you. Remain inside God’s holy and sweet grace. Forgive me as I take too much boldness, Papa wey holy well-well; but na love and sorrow be my reason before Your Holiness. I dey humbly ask you for your blessing. Sweet Jesus, Jesus wey be Love. TOP OF PAGE
TO HER SPIRITUAL PIKIN DEM FOR SIENA
Catherine no find am hard to turn from matters wey concern di public to di needs and problems of di small group of disciples wey dey live within di narrow world of Siena. For her eye, no matter big pass another, and none small pass another; one struggle matter just as di other one matter, because na God arrange both as schools wey go train person character. As we don already see, she get wisdom about Christian friendship. These letters, among other ones, show how well she understand di kind attitudes wey fit show for small group of good people wey faith and di life wey dem dey live bind closely together. No be only for religious communities this kind thing dey happen; anywhere this kind group dey, similar conditions dey arise. Matters of love and closeness come dey very important; too often, nothing dey guide dem, and dem dey reach extremes wey no healthy. For di other side, di temptation wey dey common for this kind narrow circle—where people dey watch one another closely just to find fault, and dey take offence too easily—go surely dey work too. Throughout her life, Catherine fight these dangers with both di strength of mind wey see beyond small matters and heart wey gentle. Di first of these letters describe beautifully di kind love wey person truly dedicate to God suppose get. Di second one repeat her usual warning against attitude wey dey always find fault, and her favourite appeal for generous tolerance wey dey understand neighbour conduct for di best possible way. Person fit think say, because her spirit quick and dey aim high, tolerance na one of di virtues wey hard Catherine pass. Even so—or rather, na because of this—nobody don ever show more strongly di relief wey this great permission and command dey bring: “No judge.” GO UP
TO BROTHER WILLIAM AND TO MESSER MATTEO OF DI MISERICORDIA
AND TO BROTHER SANTI AND TO HER OTHER SONS
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest sons for Christ Jesus wey sweet: Na me, Catherine, servant and slave of di servants of Jesus Christ, dey write to una inside His precious Blood, with di desire to see say di bond of love bind una together, because I believe say without this bond, we no fit please God. Na this sweet sign people take dey recognise di servants and sons of Christ. But remember, my sons, say this bond must clean, and make love of self no stain am. If you love your Creator, love and serve Am because na Him be di highest good wey dey forever, and He deserve love, no be because of wetin you go gain. That kind love na love wey dey look for payment, like person wey dey hold money tight and love money because of greed. So make your love for your neighbour clean. Love, love one another; each of una na neighbour to di other. But make una careful, because if una love stand on wetin una wan gain, or on di special personal affection wey una fit get for one another, e no go last; e go fail, and una soul go come empty. Di love wey stand on God must be di kind wey dey love because of virtue, and because di friend na creature wey God make for His own image. Because even if di joy wey I dey get from di person wey I love, or di benefit wey I dey get from am, reduce, if person remain for God, love no dey fail, because di person dey love because of virtue and di honour of God, no be because of im own self. I dey talk say, if person remain for God, even if virtue fail for di person wey dey love, love still no go turn away. True-true, di love for di virtue wey no dey there again go fail; but love no go fail as long as di person na creature of God, member of His body, wey join di mystical body of di Holy Church. Instead, love wey full of great and true compassion go dey grow inside person, and with deep desire, e go labour to bring im friend to birth, with tears and sighs and prayers wey no dey stop, for di sweet Presence of God. Na this kind affection Christ leave for His disciples, wey no dey ever reduce or grow weak, and wey no dey lose patience because of any hurt wey e receive; spirit of fault-finding or displeasure no dey inside am, because e dey love di friend, no be for di friend own sake, but for God. E no dey judge, and e no wan judge wetin people get for mind, but e dey seek di will of its Creator, wey no dey seek or want anything except to make us holy. And e dey rejoice for anything wey God allow, no matter di kind thing wey e be, because e no dey seek anything except di honour of its Creator and di salvation of its neighbour. True-true, we fit talk say this kind people dey bound together for di bond of love, with di same bond wey hold God-and-Man firmly and nail Am to di wood of di Cross wey holy well-well and sweet.
But my sons, make una remember say una no go ever reach this perfect union unless una make Christ wey dem crucify the One wey una fix una mind on, and follow His footsteps. Na for Him una go find this love, because He don love una by grace, no be because na duty He must do. And because He dey love by grace, His love never grow weak, whether na because we no dey thank Him, or because of our ignorance, pride or vanity. Instead, He continue to love, even reach the shameful death for Cross, as He free us from death and give us life. So now, my sons, make una learn—learn from Him. Love, make una love one another, with pure and holy love, for Christ, sweet Jesus. I no go talk more, because I get hope say I go see una again soon, when e please God for His goodness. Make una remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO SANO DI MACO AND ALL HER OTHER SONS FOR SIENA
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My sons wey I love well-well for Christ, sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to una for His precious Blood: with the desire to see una strong and steady till una life end. Because I believe say without perseverance, nobody fit please God or receive the crown of reward. Person wey dey persevere dey always strong, and strong heart dey help am persevere.
We really need the gift of strong heart, because plenty enemies don surround us. The world, with the pleasures and deceit wey e get; the devil, with plenty temptations wey dey trouble person, wey dey put words for people mouth, make dem talk things to insult and condemn others, and wey often dey make us lose our worldly property—and the only reason why e dey do this na to turn us away from the devoted love we get for our neighbour; the flesh, wey dey stir inside our own senses, dey try fight against the spirit. Yes, true-true, all these our enemies don surround us; still, we no need fear like slaves, because the Blood of the Lamb wey no get stain don defeat dem. We suppose answer the world with courage and resist am, no value the pleasures and honours wey e dey offer, and judge say nothing for inside am get any stability wey go last. E dey show us long life, youth wey dey bloom and plenty riches; but all of dem dey turn out to be vanity, because from life we dey reach death, from youth we dey reach old age, from wealth we dey reach poverty; and so we dey always run towards death wey dey wait for the end. So we need open the eye of our mind, to see how miserable person wey trust the world be. Na so person go come despise and hate wetin e first love. We fit answer the devil tricks with courage, as we see how weak e be; because e no fit conquer anybody wey no want make e conquer am. So person fit answer am with living faith and hope, and with holy hatred for im own self. Because with this kind hatred, person go become patient for every trouble wey temptation and the sufferings of the world bring, and e go bear all these things with true patience, no matter where dem come from, if e hate im own fleshly ways and love to remain for the Cross with Christ wey dem crucify.
From faith wey dey alive, person go get will wey agree with wetin God want, and e go quench for im heart and mind the natural human urge to judge others. Na only the will of God go judge, and wetin E dey seek and want na only to make us holy. This way, person no go dey shocked because of im neighbour, and e no go dey criticize am. E no go judge even person wey dey talk against am: na only im own self e go condemn, as e understand say na God want permit this kind people to trouble am for im own good. Ah, how blessed the soul wey cover itself with judgment wey gentle like this! E no dey condemn the servants of this world wey do am harm; e no dey condemn the servants of God either, as if e want force them to follow im own way, as many proud people wey dey overrate their own judgment dey do. These people dey use the honour of God and the salvation of souls cover themselves, but dem dey shocked because of the servants of God, and under this cover dem dey find fault, dey talk say: “This kind words no please me.” And so, person go come dey troubled inside imself, and e go still use im tongue trouble other people, dey claim say na the power of love make am talk—and e truly think say na so. But if e open im eyes, e go see the snake of overconfidence in im own judgment wey hide under false appearance. This snake dey act as judge, dey judge according to im own way, instead of according to the mysteries and the holy and different ways wey God dey take work with the people wey E create. Make human pride shame, and agree to see say many mansions dey for the House of the Eternal Father. Make e no try force any rule on the Holy Spirit: because na He be the Rule itself, and na He dey give the Rule. Make e no try measure the One wey nobody fit measure. The true servant of God, wey clothe imself with God’s highest eternal will, no go do like this; instead, e go respect the ways, deeds and habits of God’s servants, because e believe say na God establish them, no be human being. In fact, just because things no please us and no follow our own habits, we suppose ready to believe say dem dey please God. We no suppose judge anything at all, and we no fit do so, except wetin clearly and openly be sin. And even for this one, the soul wey love God deeply and don forget itself no dey claim the right to judge, except to show displeasure for the sin and the wrong wey dem do God; and e go get great compassion for the soul of the person wey sin, with strong desire to give itself to any torture so that the soul go receive salvation.
Now I dey call una to this perfection, my dearest sons; make una work hard with true and holy zeal to get am. And make una remember say every stage of perfection wey una reach go carry una forward for this holy and true judgment, wey no get vex or pain. But false judgment, on the other hand, dey lead una enter every kind pain, fault-finding, and destructive unfaithfulness towards the servants of God. All this dey come from the desires wey put our own self first and the pride wey don grow deep root, wey dey push us to judge wetin our fellow human being want. So this kind person dey always look back, e no dey continue for gracious love of im neighbour, and im love no dey ever strong or steadfast. Instead, im love be like the imperfect love wey Christ’s disciples get before His Passion; because dem love Am, and dem rejoice well-well when E dey with them. But because their love no get truth as foundation, and pleasure and the desire to satisfy themselves dey inside am, the love fail when dem take His presence away; and dem no know how to bear pain with Christ, but dem run away with fear. Make una beware, make una beware, so that this thing no go happen to una. Una dey rejoice well-well when friend dey with una, but when e no dey, na fire of dry grass una dey make; because when dem take the presence away, every small breeze and rain go quench am, and nothing go remain except the black smoke of conscience wey dey darkness. All this dey happen because we don make ourselves judges of wetin our fellow human beings want, and of the habits and ways of the servants of God, instead of following His sweet will. Make e no be like this again, for love of Christ wey dem crucify! Instead, make una be faithful sons, strong and steadfast in Christ, sweet Jesus. This way, una go defeat the temptation of the devil, and the words wey e dey speak through people’s lips.
Na through di bodi of Christ, wey dem flog and nail for di wood of di most holy Cross, we dey overcome awa last enemy–wey be awa poor weak bodi and all di desires of im senses–as we dey bring am under control with fasting, keeping vigil and prayer wey no dey stop, with sweet desire wey dey burn with love. Na so, with sweetness, we go conquer awa enemies and scatter their plans through di power of di Blood of Christ. Na so una go fulfil His will and my desire, wey dey pain me when I see say una never perfect. Through His goodness wey no get end, I hope say He go comfort me by making this my desire come true for una. So I beg una, make una no neglect wetin una suppose do, but make una get zeal; make una no dey turn anyhow for wind like leaf, but make una stand firm, steady and constant; make una love one another with true love as brothers, and bear one another faults. Na through this I go know whether una love God and me, wey no desire anything apart from to see una for true unity. Make una immerse unaselves for di Blood of Christ wey dem crucify, and hide unaselves inside His sweetest Wounds. I no talk more.
I dey put di convent of Santa Maria degli Angeli for una care. And make una no worry because I no dey there, because good sons dey do more when their mama no dey there than when she dey, because dem want show di love wey dem get for her, and gain her favour more fully.
Sano, I beg you, make you read this letter to all di children. And make all of una pray to God for us, make He grant us to finish wetin don start for His honour and di salvation of souls; because we no want any other desire or work, no matter who may want stop am. Make una remain inside di holy and sweet grace of God. Make God fill una with His sweetest favour. Sweet Jesus, Jesus wey be Love. TOP
TO BROTHER RAIMONDO OF CAPUA WEY DEY FOR THE ORDER OF PREACHERS
Even though Catherine long well-well to suffer for her faith, na only once, as far as we know, people threaten to attack her bodi. Na that occasion she dey talk about here. She still dey Florence, and under di new Pope, just as under di old one, she remain faithful to her efforts to bring di peace wey she desire with all her heart. During one violent disturbance for di city wey dey in confusion, people threaten her life, and she take refuge with her “famiglia,” for one garden outside di city walls. Her enemies pursue her reach there, but as dem come near, dem suddenly draw back, because her words and di way she carry herself fill dem with awe, as she herself tell us here. Di danger pass, and Catherine experience one of di disappointments of her life. [Footnote: As she herself put am, “Di Eternal Bridegroom play one big joke on me.”] Di way she describe wetin happen inside her during this experience get simplicity wey almost be like pikin own. Nothing fit be more sincere than her sorrow say dem no grant her di crown of martyrdom–and few things fit fine pass di way she open her heart to tell of di wonderful joys wey just di hope of martyrdom wake for her spirit, even though di hope last only small time and no come true. Even for this experience wey set her so completely apart, she still insist say di people wey she love must share am, and she give thanks for di great mercy wey her “dear sons and daughters” don receive.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest father in Christ sweet Jesus: Na me, Catherine, servant and slave of di servants of Jesus Christ, dey write to you inside His precious Blood: with desire to see you as faithful servant and bridegroom of truth, and of sweet Mary, so that we no go ever look back for any reason for this world, or because of any tribulations wey God fit send you: but with firm hope, and with di light of most holy faith, make we pass through this sea wey storm dey trouble, with complete faithfulness to di truth; and make we rejoice as we endure, no be to seek awa own glory, but di glory of God and di salvation of souls, as di glorious martyrs do. Because of di truth, dem prepare themselves for death and every kind of torment, so that with their blood, wey dem shed for love of di Blood, dem build di walls of Holy Church. Ah, sweet Blood, You wey dey raise di dead! You dey give life, You dey scatter di shadows wey dey darken di minds of creatures wey get sense to reason, and You dey give us light! Sweet Blood, You dey unite those wey dey struggle, You dey clothe those wey naked, You dey feed those wey hungry and give drink to those wey thirst for You, and with di milk of Your sweetness, You dey nourish di little ones wey don make themselves small through true humility, and innocent through true purity. Oh, holy Blood, who go receive You wrongly? Na those wey love only themselves, because dem no perceive Your sweet fragrance.
So, my papa wey I love pass and wey sweet to me pass, make we comot our clothes and wear truth, so that we go be faithful people wey dey love. I dey tell you say today I don decide to start again, so that my sins no go hold me back from this kind great good: to give person life for Christ wey dem crucify. Because I see say, for the past, my faults don make dem deny me this thing. I bin want am well-well, with new strength of desire wey grow inside me pass as e don ever be before, to endure without fault for God honour, for the salvation of souls, and for the renewal and good of Holy Church. My heart come dey melt because of the love and desire wey I get to lay down my life. This desire carry blessing and pain; e carry blessing because of the union wey I feel with truth, and e carry pain because of the heavy burden wey I feel from the wrong wey dem dey do against God, and from the plenty demons wey cover the whole city like shadow, dey darken the eye of people mind. E almost be like say God dey allow dem do wetin dem want, because of justice and discipline from God. So, I no fit do anything but break down dey cry, as I dey fear the great evil wey be like say e wan happen, and because this same thing dey block peace. But inside this great evil, God, wey no dey despise the desire of His servants, and that sweet mother Mary, wey people call her name with desire wey full of pain, sorrow and love, grant say, inside all the confusion and great trouble wey happen, we fit almost talk say nobody die, apart from those wey justice put to death. So, the desire wey I get, say make God show His care and destroy the power of the demons so that dem no go fit cause all the harm wey dem ready to cause, come happen; but my desire to give my life for the Truth and the sweet Bride of Christ no happen. But the Bridegroom wey dey forever play one big joke on me, as Christopher go tell you more fully with im own mouth. So I get reason to cry, because my many sins plenty so much that I no deserve make my blood give life, or bring light to minds wey darkness cover, or reconcile the sons with the papa, or hold one stone firm with mortar inside the mystical body of Holy Church. In fact, e be like say dem tie the hands of the man wey want kill me. My words, “Na me be the woman. Take me, and leave this family alone,” be like sword wey pierce straight through im heart. O my Babbo, make wonderful joy full your heart, because I never experience this kind mysteries inside myself before, with this kind great joy! The sweetness of truth dey inside am, and the gladness of conscience wey clean and pure; the sweet fragrance of God care dey inside am; the taste of the time of new martyrs dey inside am too, as the Eternal Truth don foretell, as you know. Mouth no go fit talk how great the good wey my soul dey feel be. E be like say I join so close to my Creator that even if I give my body make dem burn am, I no go fit repay the great mercy wey me and my sons and daughters wey I cherish don receive.
Na all this I dey tell you so that bitterness no go grow for your heart; instead, make you feel delight wey mouth no fit describe, with the gentlest gladness; and make you and me begin sorrow because I no perfect, because my sin block this kind great good. My soul for receive great blessing if I bin give my blood for the sweet Bride, and because of love for the Blood and for the salvation of souls! Now make we rejoice and be faithful people wey dey love.
I no go talk more about this matter; I go leave Christopher make e tell you this one and other things. Na only this I wan talk: abeg, beg Christ for earth make e no delay to make peace because of wetin don happen, but make e do am even quicker, so that after that, e fit do the other great things wey e suppose do for God honour and to reform Holy Church. Because this thing no don change how matters stand—no, for now, peace don return to the city well enough. Beg am make e act quick; and I dey ask am this out of mercy, because this one go put an end to the countless wrongs against God wey this situation dey cause. Tell am make e pity and get compassion for these souls wey dey inside great darkness: and tell am make e release me from prison quick; because unless dem make peace, e no look like say I fit come out; and after that, I go like come where you dey, to taste the blood of the martyrs, and to visit His Holiness, and to dey with you once again, as we dey talk about the wonderful mysteries wey God don work for this time; with gladness for mind, joy for heart, and hope wey dey increase, inside the light of most holy faith. I no get more to tell you. Remain inside God holy and sweet grace. Sweet Jesus, Jesus wey be Love. TOP
TO URBAN VI
By this time, e clear say Catherine don know pass small about the character of the man wey she dey address. If anything, Gregory bin dey too easily allow people from different sides influence am: Urban own nature, wey dey insist on im own way and no dey hear word, no fit stand anybody interference. E dey make serious mistakes for the way e dey handle people and direct affairs; but trouble dey for anybody wey get mind to point those mistakes out!
Catherine letters to this new Pope, even though dem no show the same close affection like the ones wey she write to the former Pope, still show the same amazing way she dey combine plain truth with reverence. As she always dey follow her principles for how to understand person character, she insist on understanding im actions for the best possible way, and she say na noble reason wey no concern im own person alone dey cause im impatient forcefulness and bad temper. Person fit suspect say Urban bin vex for poor Fra Bartolomeo because the friar speak too freely, rather than because e no speak freely enough, as Catherine suggest. But even with the generous way she dey judge am, she still fit rebuke am sharply enough, as this letter show. For another occasion, we see her send Urban bitter oranges as lesson wey e fit hold for hand: dem sweeten the inside with sugar and cover the outside with gold, no doubt na she use her own hands do am, and she send one fine letter with am to show the lesson. And again she write: “For the love of Christ wey dem crucify, reduce small those sudden impulses wey your nature dey push you to follow. With holy virtue, put that nature aside. As God don give you great heart by nature, so I dey beg you and I want make you make am great through supernatural grace: with burning desire for virtue and the reform of Holy Church, make you ground that strong heart wey you don gain inside true humility. For this way, you go get both natural and supernatural gifts—because one without the other no go help much, but instead e go stir anger and pride for us: and when time reach to correct people wey close to us, e go slow down and turn coward.”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
Most holy and sweet father for Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: with desire to see you as true ruler of your flock, wey dey rule with royal dignity, the flock wey you must feed with the Blood of Christ wey dem crucify. Your Holiness must take great care about who you dey give that Blood, and the way wey dem dey give am; that is, most holy father, I dey talk say, when dem wan appoint shepherds for the garden of Holy Church, make dem be people wey dey seek God, no be Church positions wey get income attached: and make the way wey dem dey ask for the position be open and truthful, no be with falsehood.
Papa wey holy well-well, get patience when dem dey talk to you about these things. Na only for God honour and for your salvation dem dey tell you these things, as pikin wey love im papa tenderly suppose talk, wey no fit bear am make anything happen wey go bring loss or shame to im papa. Instead, e dey always watch with serious care, because e see well say im papa, wey get big family to lead, no fit see pass wetin one man fit see. So, if im rightful children no take im honour and welfare seriously, people go deceive am plenty times. Na so e be, Papa wey holy well-well. You be papa and lord of the whole body of the Christian religion; all of us dey under your wings, Holy Papa. For authority, you fit do everything, but for wetin you fit see, you no fit see pass one man. So your children must watch and care, with clean hearts and without the kind fear wey slave dey fear, for wetin go bring honour to God, and safety and honour to you and the flocks wey dey under your shepherd staff. And I know say you really want people wey go help you, Holy Papa; but you must get patience to listen to dem.
I dey sure say two things must dey pain you and make your mind vex, and e no surprise me at all. The first one na say, when you hear say people dey commit sins, e dey pain you say dem dey wrong God, because the wrong and the faults no dey please you, and e be like say something dey pierce your heart. For this kind matter, we no suppose bear am quietly, or stop to sorrow for the wrong wey people dey do God. No; because if we do so, e go be like say we agree with these same bad ways. The other thing wey fit pain you na when the pikin wey come tell you wetin e feel say dey turn to wrong against God, loss for souls and dishonour to you, Holy Papa, act with such ignorance say, for your presence, im conscience bind am make e no tell you the whole truth clearly as e be; because nothing suppose dey secret or hidden from you.
I beg you, Holy Papa, say when your pikin wey no understand do wrong for this matter, make the pain wey you feel no make you lose your calm: correct am for im ignorance. I dey talk this one because, according to wetin Master Giovanni tell me about Brother Bartolomeo, e disturb you and make you vex through im faults and im conscience wey dey too fear say e don sin. This one don make both am and me sorry well-well, because e think say e don offend you, Holy Papa. I beg you, by the love of Christ wey dem crucify, make you punish me for every pain wey e fit don cause you; I ready for any discipline and correction wey go please you, Holy Papa. I believe say na my sins make am show this kind ignorance, so na me suppose bear the punishment; and e really want come meet you with repentance, for anywhere wey go please you, Holy Papa. Get patience to bear im faults and my own. Bathe yourself inside the Blood of Christ wey dem crucify; take comfort inside the sweet flame of His love. Forgive my ignorance.
I humbly ask for your blessing. I thank God for Im divine goodness, and I thank you, Holy Papa, for the favour wey you grant me on the day of St. John. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO DON GIOVANNI OF THE CELLS OF VALLOMBROSA
Catherine don miss her chance to die as martyr. Division wey fit break Church unity dey threaten, and she know am: “E be like say I don hear say quarrel dey rise for that side between Christ for earth and im disciples: this thing dey give me sorrow wey I no fit bear…. Because every other thing, like war, dishonour and other troubles, go be like wetin small pass straw or shadow when dem compare am with this one. Think am! Because just to think about am dey make me tremble … I dey tell you, e be like say sorrow go make my heart and life leave their body.” Na so she write, as she come out of trance, to Cardinal Pietro di Luna—wey later go become the antipope Benedict XIII.
This letter wey full of sorrow na to one hermit wey sin with great force when e young, and wey turn from sin to God with all im heart through many years of the strictest discipline. Catherine pour out her heart to am. The words wey Shelley’s Fury use make Prometheus, wey dey suffer terrible pain, feel the tragedy wey life seem to be, come true before her eyes:
“Hypocrisy and custom dey turn their minds to shrines for many kinds of worship wey don fade: * * * * Good people no get power, except to cry tears wey no fit change anything; Powerful people no get goodness—na worse lack for dem: Wise people no get love; and people wey get love no get wisdom; And na so all the best things dey scatter turn to evil.”
With clear eye wey no dey flinch, she show how the matter be, as she turn to every side wey help fit come from, but nothing come out of am. She turn to the whole body of priests; to the monastic orders wey fear dey hold; to lay faithful wey truly dey devoted to God, but wey the fire of love to sacrifice themselves no touch, the kind fire wey she feel say fit bring salvation. No be the sins of the world dey ever torment Catherine pass: na always the sins of the Church, as e be for here. She no stop until she reach the terrible height of the matter: “I see the Christian religion lie down like dead man, and I no dey mourn am or cry for am.” Na the very light of the faith wey holy well-well don confuse wetin people dey see. And again, we hear the words wey we don know: “I believe say na my wicked deeds cause am.”
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest father for Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: with desire to see you dey hunger for souls, for the table of the Cross wey holy well-well, together with the Lamb wey humble and no get any stain. Father, I no see say person fit chop this sweet food for any other place. Why? Because we no fit truly chop am without enduring plenty things; we must chop am with the teeth of true patience and the lips of holy desire, for the Cross of plenty tribulations, no matter which side dem come from–whether na complaints, or the scandals for the world; and we must endure everything until death. My dearest father, na now be the time to show whether we love Christ wey dem crucify and dey rejoice for this food, or whether we no love Am. Na time to give God honour and to labour for our neighbour: I mean labour of the body, with plenty endurance, and labour of the mind, as we dey offer tears and sweat before God with sorrow and bitterness, humble prayer wey no dey stop, and desire wey carry suffering. Because I no see any other way wey God’s anger towards us fit calm down, wey He fit turn His mercy towards us, and wey, through His mercy, the many sheep wey dey perish for the hands of devils fit come back, except through the way wey I talk: through deep sorrow and compassion for heart, and devotion wey deep pass for prayer.
So, my dearest father, for the sake of Christ wey dem crucify, I dey invite you to begin afresh with me to forget ourselves, and to seek only God’s honour for the salvation of souls, without the kind fear wey dey hold slave: make we never slow our steps because of our sufferings, or to please our fellow human beings, or because we fit need to face death, or for any other reason; instead, make we run like people wey love and sorrow don make drunk because of the persecution wey dem dey carry out against the Blood of Christ wey dem crucify. Because any side we turn, we see say dem dey persecute the Blood. If I turn look ourselves, rotten members wey we be, na we dey persecute am with our many faults, and with the kind stink of mortal sins and poisoned self-love wey dey poison the whole world. And if I turn look the ministers of the Blood of the sweet and humble Lamb, my tongue no fit even tell their faults and sins. If I turn look the ministers wey dey under the yoke of obedience, I see say dem still get plenty imperfection–the cursed root of self-love never die inside dem–sotey not even one don reach the point wey e want give im life for Christ wey dem crucify; instead, dem don encourage fear of death and pain rather than holy fear of God and reverence for the Blood. And if I turn look the laypeople wey don already free their hearts from the world, dem never practise virtue reach the point wey dem fit leave the place wey dem dey, or suffer death instead of doing wetin dem no suppose do. Na because of imperfection dem behave like this, or else na because of prudence dem dey do so. If na me go teach dem prudence, I go advise dem say, if dem want reach perfection, make dem choose death instead; and if dem feel say dem weak, make dem run far from the place and cause of sin, as far as we fit run. Na this same advice I believe say you and every servant of God suppose give, if any chance come your way. Because you know say e no ever right for us to commit even small sin in any way, certainly not because we fear suffering or death, since e no even right to do am to achieve some great good. So, any side we turn, na only faults we dey find. Because I no doubt say, if even one person get enough perfection to give im life, during the things wey don happen and wey still dey happen every day, the Blood for don cry out for mercy, tie the hands of divine justice, and break those Pharaoh hearts wey hard like diamond stone; and I no see any way wey dem fit break except through blood.
Chai, chai, my soul don suffer misfortune! I see Christian religion lie down like dead man, and I no dey cry or mourn am. I see darkness dey invade light, because through the very light of the most holy faith wey we receive inside the Blood of Christ, I see say people eye don confuse and the black part of their eye don dry; so we see dem dey fall like blind people enter ditch, enter the mouth of the wolf of Hell, without virtue and dead from cold; dem don lose love for God and their neighbour, dem don comot from the bond of love, and dem no get any reverence again for God or for the Blood. Chai! I believe say na my wickedness cause all this.
So I beg you, my dearest father, make you pray to God for me, make He take this great wickedness comot from me, and make I no be the cause of evil wey big like this: or make He give me death. And I beg you, make you lift these our sons wey be like dead people go the table of the most holy Cross, and make you eat this food there, as you dey soaked inside the Blood of Christ wey dem crucify. I dey tell you say if you and the other servants of God, and all of us, no use plenty prayer persuade ourselves and other people to turn from evil wey big like this, God judgment go come, and God justice go bring out im rod. True true, if we open our eyes, one of the greatest judgments wey we fit know for this life don already happen to us—that is, we no get light again, and we no dey see the loss and harm wey soul and body dey suffer. Person wey no dey see no fit correct imself, because e no hate evil or love wetin truly good. So, as e no dey correct imself, e dey go from bad to worse. Na so e be to me say we dey do, and where we dey now worse pass where we dey the first day. So, if we be true servants of God, e dey very necessary make we no ever stop to endure plenty with true patience, to give our labour to our neighbour, and honour to God, with plenty prayer and desire wey sorrow full; make sighs be our food and tears our drink, for the table of the Cross; because I no see any other way. Na why I tell you say I desire to see you dey hunger for souls for the table of the most holy Cross.
I beg make you take care of your dearest sons and my own—those wey dey there and those wey dey here. Nourish dem and help dem grow well well towards perfection, as far as your power reach. And make we try our best to run, as people wey don die to every desire to follow their own will, whether for spiritual matter or for matter of this world; that is, make we no dey seek our own spiritual consolation, but only the food of souls, as we dey rejoice for the Cross with Christ wey dem crucify and dey give our life, if need dey, for the glory and praise of His Name. For my own part, I dey die and I no fit die, as I dey hear and see the insults wey dem dey give my Lord and Creator; so I dey beg this favour from you, make you and the others pray to God for me. I no get any other thing to tell you. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
LETTERS WEY DEY ANNOUNCE PEACE
Among the terrible things wey cover Europe with darkness during the last years of Catherine life, she receive one moment of pure joy. The firm decision wey Urban take bring the talks wey the Papal See and the people of Florence dey hold, wey dey go back and forth, to an end, and at last dem announce peace.
The first of these notes announce the first step towards an end wey go satisfy everybody—the keeping of the Interdict wey Gregory place on the city, wey the rebels stubbornly disobey. For the second note, dem don just bring the news say peace don stand. The first thing wey Catherine want do na to tell her friends for house make dem rejoice with her for this news, wey great on im own, and wey even greater because e fit clear road for bigger hopes to come true. One thing wey deserve attention be say, as soon as the thing wey she don struggle for since come happen, her faithful spirit wey dey aim high turn back to her old dreams, and she call her companions make dem start prayer for Crusade again.
The olive branch of peace wey arrive, wey Catherine send part of am to her friends, na the fitting end to the long events wey start when Christ put the Cross for her shoulder and the olive branch for her hand, and send her make she carry His command for reconciliation “go meet both one people and the other people.” TOP
TO MONNA ALESSA WHEN THE SAINT DEY FLORENCE
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dear daughter for Christ sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: with the desire to see you and the others as brides and faithful servants of Christ wey dem nail for cross, so that una go continue to renew una cry of sorrow for the honour of God, the salvation of souls, and the reform of Holy Church. Now na the time for una to shut unaselves inside the knowledge of who una be, as una continue to keep vigil and pray make the sun rise soon; because the first light of dawn don begin show. The first light don come because the darkness of serious mortal sins wey dem dey commit as dem dey recite and hear the Divine Office openly don now scatter, despite anybody wey for stop am: and dem dey obey the interdict. Thanks, thanks be to our sweet Saviour, wey no dey despise humble prayer, or the tears and burning desires of His servants! Since He no despise them, but instead He accept them, I dey call una make una pray and make others offer prayer to the Divine Goodness, make He send peace to us quickly; so that God go receive glory and this great evil go end, and we go come together as one to tell the wonderful things of God.
Get up! Make una no sleep again! All of una, wake up from the sleep of carelessness! Make dem offer special prayers for the monasteries wey una know, and tell our Prioress make she ask all those daughters of hers to offer special prayers for peace, so that God go show us mercy, and I no go return without peace. Make dem pray for me too, her poor daughter, make God give me grace to always love and proclaim the truth, and make I fit die for that truth. I no go talk more. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus Love. TOP
TO SANO DI MACO AND THE OTHER SONS FOR CHRIST, WHEN SHE DEY FLORENCE
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dear sons for Christ sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to una inside His precious Blood: with the desire to see una as true sons, wey dey really serve our sweet Saviour, so that una go thank and praise His name with greater zeal.
Oh, my dear sons, God don hear the cry of His servants, wey don dey cry aloud before His face for so long, and the sorrowful cry wey dem don dey raise for so long over the sons wey don die. Now dem don rise again–from death dem don come to life, and from blindness to light. My dear sons, people wey no fit waka dey waka, and people wey no fit hear dey hear, the blind eye dey see and people wey no fit talk dey talk, as dem dey shout with loud voice: “Peace, peace, peace!” with great joy–as dem see say dem don return as sons to obey their father and enjoy his favour, and their minds don reconcile with am. Like people wey just begin see, dem dey talk: “Thanks be to You, Lord, wey don reconcile us with our holy father.” Now dem dey call the Lamb of God, sweet Christ for earth, holy, while before dem dey call am heretic and Patarin. Now dem accept am as father, while before dem reject am. I no wonder, because the cloud don pass, and fine weather don come. Rejoice, rejoice, my dear sons, with very sweet tears of thanksgiving, before the Most High Eternal Father. Make una no say this one don satisfy una, but pray to Him make the flag of the most holy Cross rise soon. Rejoice, make una glad well-well, inside Christ sweet Jesus; make our hearts break as we see the generosity of God’s goodness wey no get end. Now peace don come, despite the one wey for stop am. The devil of hell don suffer defeat.
For Saturday evening, one olive branch come at one o’clock for night; and today, for Vespers, the other one come. And for Saturday evening, dem catch that our friend with one companion, so that at the same time heresy end completely and peace come; now e dey prison. Pray to God for am, make He give am true light and knowledge. Make una sink deep and bathe inside the Blood of Christ wey dem nail for cross. Love, love one another. I dey send una some of the olive branch of peace. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus Love. TOP
TO THREE CARDINALS FROM ITALY
Catherine don strongly desire to see one reformer for the Seat of Peter, somebody wey go get courage to use surgery treat the wounds of the Church wey dey produce pus. She get wetin she desire; Urban immediately begin one strong policy to reform the Church. But the harsh way wey e dey force his will on others become wetin the College of Cardinals no fit bear, and schism break out before the world wey fear grip.
Na so the matter be:–After Gregory die, the cardinals, wey most of dem na French people, gather for conclave for Rome, the city wey dem see as uncivilised place. Fear catch dem because the people dey shout say dem want person from Rome, or at least person from Italy, as Pope. Dem come use trick announce say na the old cardinal of San Pietro wey come from Rome dem don choose. This false rumour pain the cardinal, and e deny am. Meanwhile, dem agree to meet one another halfway and find one “person wey nobody expect.” The Sacred College come elect the Archbishop of Bari with all the proper solemnity, and follow the normal formal process take inform the Christian world about the election. As we don talk, e no take long before dem turn against the man wey dem choose. Dem announce say the election no valid because na fear cause am, and dem go ahead appoint one antipope–Robert of Geneva, man wey sabi attract people but wey dey live evil life, wey history know as Clement VII. Catherine point out well the shamelessness of the reasons wey the cardinals give for wetin dem do. But Europe divide over who dem go support, and e no take long before war of words turn to war of swords.
Catherine stand up face the matter. She spend the rest of her life, wey trouble full, for serious struggle to defend Urban’s cause. Na man wey she rightly believe say na the lawful successor of Peter, even though, as we don already see, she no deceive herself about him bad character. The many letters wey she write to convince important people say Urban get rightful claim to the papacy na historical documents wey get great value. For all of dem, person fit feel how surprise catch this woman, wey the mystical understanding of a Church wey no fit err for her teaching na like the very air wey she dey breathe, as she face the reality of how Church administration dey work. But her loyalty stand the test, and without ever leaving her highest principles, Catherine show say she fit handle the real situation with the wisdom of a statesman. This letter na to the three Italian members of the Sacred College. At first, dem stand by their fellow countryman, but later the French members persuade dem to betray am. The letter join strong points wey touch the matter and convince person together with rebuke wey full of righteous anger and pleas wey she express with powerful words.
This no be the first time wey one great Italian patriot don strongly challenge the Church leaders of Italy. Catherine’s letter make person naturally compare am with that noble letter wey Dante write to the Italian cardinals when dem dey prepare for the papal election after Clement V die. Like Catherine, Dante appeal to the cardinals on behalf of Rome and Italy: him plea na make dem end the Babylonian Captivity for Avignon and return to the Seat of Peter. That letter mark one early stage for the shameful way dem abandon the Holy City; this Catherine own deal with wetin that great wrong bring. Dante write say, “Still, the wound go heal; (even though e no fit be otherwise than say fire go don burn the scar and mark of disgrace upon the Apostolic See, and the mark go spoil the beauty of the one wey dem don reserve heaven and earth for)–if all of una wey cause this wrongdoing go join mind fight with courage for the Bride of Christ, for the Throne of the Bride wey be Rome, for our Italy, and, make I talk am more fully, for the whole community of pilgrims for this earth….” More than sixty years don pass since Dante write like this; those years full of sin and shame. Catherine’s words, as she face situation wey even dark pass the one wey Dante face, show courage wey no get the same strong assurance. But her love for her country and her Christian faith get the same spirit as him own.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My brothers and baba dem wey I love well-well for Christ Jesus wey sweet: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to una inside His precious Blood: with desire to see una turn back to the true light wey perfect pass, as una leave the deep darkness of blindness wey una don fall enter. Then una go be baba dem to me; if no be so, una no go be. Yes, true-true, I dey call una baba dem only as una go leave death and turn back to life (because, as things be now, una don separate from the life of grace, like parts of body wey dem cut comot from una head, wey una dey get life from), when una go stand together as one for faith, and for that perfect obedience to Pope Urban VI., wey those wey get the light dey remain inside, and for that light dem know the truth, and as dem know am, dem love am. Because wetin person no see, e no fit know, and person wey no know no dey love, and person wey no love and no get fear for e Creator dey love e own self with love of the flesh; and anything wey e love, whether na enjoyment or honour and high position for this world, na according to the flesh e dey love am. Since na through love dem create human being, e no fit live without love; either e love God, or e love e own self and the world with the love wey dey kill, as e fix the eye of e mind, wey love of e own self don darken, on those things wey no dey last, wey dey pass like breeze. For this condition, e no fit recognise any truth or goodness; na only lie e dey recognise, because e no get light. Because true-true, if e get the light, e go recognise say nothing fit come from this kind love except pain and eternal death. E dey make am taste hell small for this life; because person wey love e own self and the things of this world without measure go become person wey no fit bear e own self.
Oh, human blindness! You wey dey this sorry condition, you no dey see say you think say the things wey you love dey firm and steady, dey bring joy, dey good and fine? But dem dey change, dem gather every kind misery, dem ugly well-well, and dem no get any goodness; no be because of wetin dem be as created things by themselves, since na God, wey good perfectly, create all of dem, but because of the kind person wey hold dem without self-control. See how the riches and honours of this world dey change for person wey hold dem without God, without fear of Him! Because today e rich and great, and today e poor. See how ugly our bodily life be, as bad smell dey come from every part of our body while we still dey alive! Na just bag of shit, food for worms, food for death! Our life and the beauty of youth dey pass, like the beauty of flower when dem pluck am from the plant. Nobody fit save this beauty, nobody fit preserve am make dem no take am away, when the highest Judge choose to pluck this flower of life through death; and nobody know when.
Oh, you miserable man, the darkness of love wey you get for only yourself no dey let you know this truth. Because if you know am, you go choose any kind pain instead of to direct your life this way; you go give yourself to love and desire the One wey Dey; you go stand firm and enjoy His truth, and you no go dey move up and down like leaf wey breeze dey blow; you go serve the One wey create you, and you go love everything inside Him, and nothing apart from Him. Oh, for the last moment, how every creature wey fit reason go receive rebuke because of this blindness, and even more, those wey God don take comot from the dirty things of the world and give the highest honour wey fit dey, as E make dem ministers of the Blood of the humble Lamb wey no get any stain! Oh, my sorrow, my sorrow! See wetin una don become because una no follow the honour of una office with virtue! Dem put una where una go receive nourishment from the breasts of the Church wey holy; una be flowers wey dem plant to spread the sweet smell of virtue for that garden; dem place una like masts to make this ship strong, and to strengthen the Vicar of Christ for earth; dem place una like lights for lampstand, to give faithful Christians light and to spread the faith. Una know well whether una don do wetin dem create una for. Surely, una never do am; because love for only unaself don stop una from knowing say na only inside truth dem put una for this garden, to strengthen people and give shining example of good and holy life. If una know this, una for love am and wear that sweet truth like cloth. Where the gratitude wey una suppose get for the Iyawo wey don feed una from her breast? I no see anything inside us apart from this kind ingratitude wey dey dry up the spring of compassion. Wetin show me say una no get gratitude, say una rough and na only gain una dey find? Na the persecution wey una, together with other people, dey bring upon that sweet Iyawo, for the time wey una suppose be shields to block the blows of heresy. Even as una dey do this, una clearly know the truth, say Pope Urban VI. na true Pope, the highest Pontiff, wey dem choose through election wey follow proper order, wey fear no influence, but wey truly come through divine inspiration rather than una human effort. And na so una announce am to us, and na the truth be that. Now una don turn una backs, like weak and dishonourable knights; una own shadow don make una fear. Una don separate unaself from the truth wey dey strengthen us, and una don draw near to falsehood, wey dey weaken soul and body, and dey deprive una of grace for this earthly life and for spiritual life. Wetin make una do this? Na the poison of love for only unaself, wey don infect the world. Na this don make una pillars wey light pass straw. Una be flowers wey no dey give any sweet smell, but na bad smell wey dey make the whole world stink! Una no be lights wey dem put for lampstand to spread the faith; instead, una don hide una light under the basket of pride, and una no come be people wey dey spread the faith, but people wey dey pollute am, as una dey spread darkness over unaself and other people. Una suppose be angels for earth, wey dem place to free us from the devils of hell, and to do the work of angels by bringing the sheep back to obedience to the Church wey holy, but una don take the work of devils. Na the evil wey dey inside una una wan take infect us, as una dey pull us away from obedience to Christ for earth, and dey lead us into obedience to antichrist, wey be member of the devil, just as una too be, as long as una remain inside this heresy.
No be the kind blindness wey ignorance dey cause be this. E no happen to una because people tell una one thing when the true matter na another thing. No, because una know wetin be the truth: na una announce am to us, no be we announce am to una. O, see as una don mad! Because una tell us the truth, but una want make una own selves taste lie! Now una want spoil this truth and make us see the opposite, as una dey talk say na fear make una choose Pope Urban, when no be so; but anybody wey talk that thing–I dey talk to una without respect, because una don make unaselves lose the respect wey una suppose get–dey lie well-well. Because anybody wey want see fit see clearly who una present as the person wey una choose because of fear–na Messer di Santo Pietro. Una fit tell me say, “Why you no believe us? We know the truth about who we choose pass you.” And I dey answer say una don show me for many ways say una don abandon the truth, so I no suppose believe una when una talk say Pope Urban VI. no be the true Pope. If I look back to how una life start, I no see life wey good and holy reach for una, wey go make una fear to lie because of una conscience. Wetin show me say una no dey live una life well? Na the poison of heresy. If I look the election wey una use una own mouth approve, we know say una choose am according to Church law, no be because of fear. We don already talk say the person wey una present to the people because of fear na Messer di Santo Pietro. Wetin prove to me say the election wey una use choose Messer Bartolommeo, Archbishop of Bari, wey today don truly become Pope Urban VI., follow the proper order? This truth clear to us for the solemn way wey una celebrate when dem crown am. The respect wey una show am and the favours wey una ask from am, wey una don use for all kinds of ways, show say una do that solemn celebration with sincere heart. Una no fit deny this truth unless una tell clear lies.
Ah, foolish men, wey deserve to die one thousand times! Like blind people, una no dey see una own wrong, and una don fall inside confusion reach the point wey una make unaselves liars and idol worshippers. Because even if na true (wey no be true; no, I dey declare again say Pope Urban VI. na the true Pope), but if wetin una talk na true, una no for don lie to us when una tell us say na him be the Supreme Pontiff, as e truly be? And una no for don pretend to show am respect, dey adore am as Kraist for this earth? And una no for don commit simony, as una dey seek favours and dey use them against the law? Yes, na so. Now dem, and una together with them, don make an antipope, as far as una action and wetin people fit see show, since una agree to remain for that place when the demons wey take human body choose the demon!
Una fit tell me say: “No, no be we choose am.” I no know how I fit believe that one. Because I no believe say una for fit bear to remain there otherwise, even if una go give una life for am; at least, the fact say una hide the truth and no speak am out–because una no for fit hold am back–dey make me think so. Even though, perhaps, the wrong wey una intend no bad reach the others own, una still do wrong together with all the rest. Wetin I fit talk? I fit talk say anybody wey no stand for the truth dey against the truth; anybody wey no stand for Kraist for this earth, Pope Urban VI., for that time, dey against am. So I dey tell una say una do wrong, together with the antipope: and I fit talk say dem choose am as person wey belong to the devil; because if e belong to Kraist, e for choose death instead of to agree to this kind great evil, because e know the truth well, and e no fit use ignorance excuse himself. Now una don commit all these wrongs concerning this devil: that is, to acknowledge am as Pope, wey e surely no be, and to show respect to person wey una no suppose show that respect. Una don abandon the light and enter darkness: una don abandon the truth and join unaselves to lie. Any side wey I turn, na only lies I dey find. Una deserve torture, wey, I dey tell una truly as I dey clear my conscience of this matter, go fall on una unless una return to obedience with true humility.
O misery wey pile on top misery, and blindness wey pile on top blindness, wey no dey allow una see una wrong or the loss wey e dey bring to soul and body! Because if una don see am, una no for abandon the truth so easily, out of fear like slaves, as strong feelings carry all of una away, like proud people wey dey do as dem like, wey don use to make people treat dem softly and pleasantly! Una no fit bear correction at all; even one harsh word of rebuke make una raise una heads in rebellion. Na this make una change. And e dey show us the truth clearly; because, before Christ for earth begin correct una in way wey dey pain una, una acknowledge am and honour am as the Vicar of Christ wey he be. But this last fruit wey una bear, wey dey bring death, dey show the kind trees wey una be; and say una tree dey planted for the soil of pride, wey dey spring from the self-love wey dey rob una of the light of reason.
Ah, my sorrow, for the love of God, make una no continue like this! Make una find refuge as una humble unaselves under the mighty hand of God, in obedience to His Vicar, while una still get time; because when the time don pass, help no go dey for us again. Make una recognize una faults, so that una go dey humble, and know the goodness of God wey no get limit. He no command the earth to swallow una, or wild animals to devour una; instead, He don give una time, so that una fit put una soul right. But if una no recognize this, wetin He don give una as grace go turn to serious judgment against una. But if una return to the flock, and feed in truth for the breast of the Bride of Christ, Christ for heaven and Christ for earth go receive una with mercy, despite the wickedness wey una don do. I dey beg una make una no delay again, or resist the conscience wey dey prick una, wey I know say e dey wound una all the time. And make the confusion for una mind because of the evil wey una don do no overwhelm una reach the point wey una go abandon una salvation out of tiredness and despair, as if help no fit reach una. Una no suppose do like that; instead, with living faith, make una hold firm hope in una Creator, and return humbly under una yoke; because this last sin of stubbornness and despair go be the worst, and the one wey God and the world go hate pass. So make una rise enter the light! Because without light, una go dey walk for darkness, as una don dey do reach now.
As my soul dey consider this, say we no fit know or love the truth without light, I talk before and I still dey talk say I strongly desire to see una rise from darkness and become one with the light. This desire reach all beings wey get reason, but e reach una three even more. Na because of una I don feel the greatest sorrow, and una fault dey surprise me pass the own of all the others wey join una do am. Because even if everybody abandon their father, una suppose be the kind sons wey go strengthen the father by showing the truth. Even if the father don treat una with nothing but rebuke, that one no suppose make una take the lead to deny his holiness in any way. I dey talk only from the natural point of view—because as e concern virtue, all of us suppose dey equal—if we look am as human beings, since Christ for earth na Italian, and una too na Italians, I no see any reason apart from self-love why love for una country no fit move una as e move the Ultramontanes. Make una throw that self-love down now, and no wait for time, because time no dey wait for una—make una trample that kind selfishness under una feet, with hatred for vice and love for virtue.
Make una return, return, and no wait for the rod of justice, since we no fit escape from the hands of God! We dey His hands, whether na through justice or through mercy; e better make we recognize our faults and remain for the hands of mercy, than make we remain for fault and for the hands of justice. Because our faults no dey go without punishment, especially the ones wey we commit against Holy Church. But I want pledge myself to carry una before God with tears and prayer wey no dey stop, and to share in una penance with una, provided say una choose to return to una father, wey dey wait for una like a true father with the wings of mercy open wide. Ah, my sorrow, my sorrow, make una no avoid this mercy or run from am, but receive am humbly, and no believe the evil advisers wey don hand una over to death! Ah, my dear brothers! Una go be dear brothers and fathers to me as long as una draw close to truth. Make una no resist again the tears and sweat wey the servants of God dey shed for una, but make una wash unaselves inside dem from head to foot. Because if una despise dem, together with the earnest, sweet and sorrowful desires wey dem dey offer for una, una go receive rebuke wey far greater. Make una fear God and His true judgment. Through His goodness wey no get limit, I get hope say He go fulfil the desire of His servants inside una.
Make e no seem too hard for you if I use these words wound you, words wey love for your salvation make me write: I for rather use my own live voice wound you, if God permit me. Make His will happen. Yet na action you deserve pass words. I don reach the end, and I no go talk again; because if I follow my own will, I no for stop yet. My soul full of grief and sorrow like that, as I dey see this kind blindness for people wey dem put to be light: dem no be lambs wey dey feed on the food of God’s honour, the salvation of souls, and the reform of Holy Church; instead, like thieves, dem dey steal the honour wey dem suppose give God, and dem dey give am to themselves. Like wolves, dem dey devour the sheep, and this dey fill me with deep bitterness. I dey beg you because of love for that precious Blood wey He shed for you with love wey dey burn like fire: make you refresh my soul, wey dey seek your salvation. I no go talk anything again to you. Remain inside the holy and sweet grace of God: bathe yourself inside the Blood of the Lamb wey no get stain, where all fear wey be like slave own go leave you, and as light enter your mind, you go remain for holy fear. Sweet Jesus, Jesus wey be Love. GO UP
TO GIOVANNA, QUEEN OF NAPLES
Giovanna of Naples na one of the people wey their moral life spoil pass for her time, and she still be one of those wey their life most resemble romantic story. For the way she dey fascinate people, as well as for evil, she show ahead of time the kind women wey go appear for the Renaissance. All her many crimes never stop Catherine Benincasa from longing for her good with special tenderness, and we get many letters wey this daughter of the cloth-dyer of Siena write to the great Queen of Naples. Strange as e be, some of the earlier letters seem to get some effect; because Giovanna no only reply them, she still promise to join one Crusade.
Now wey the Great Schism don break out, e really matter well-well make Giovanna support Urban, wey dey under her rule for politics; and Catherine write to her about the matter, no be once, but many times. Among the different letters wey Catherine write for this period, these ones get special interest because of the strong personal feeling wey fill them. No be only because of truth Catherine dey plead and argue, but also because of Giovanna’s salvation; person go think say even the old Queen wey her heart don hard must feel something because of the deep and tender care inside this next letter, even if the reasoning wey nobody fit disprove no convince her. As e really happen, after Giovanna support Clement for some time, she change side for a while and support Urban. But soon, she return to her former side. E fit be say, for her, just as for many rulers for Europe, na other things determine their decision, things wey get little or nothing to do with the simple question of whether the election of one pope valid.
Mother wey I love dearly in Christ sweet Jesus: na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: I desire to see you stand firm inside the truth wey we must know and love for our salvation. Anybody wey stand firm for the knowledge of the Truth, Christ sweet Jesus, go gain and enjoy peace and quiet for soul, inside the burning love of God and neighbour wey dey receive the soul into this knowledge.
We suppose know this truth for two main ways–even though e fit us to know am for everything–that is, everything wey dey exist suppose love itself inside God and through God, wey be Truth itself, and nothing dey without Am; otherwise, e go leave truth and begin waka for falsehood, dey follow devil, wey be the father of falsehood. I bin dey talk say we suppose recognise truth especially for two ways. The first one be say, we suppose recognise the truth about God. E love us pass wetin mouth fit talk, and E don love us before we even exist; in fact, na because of love E create us–na this be the truth before and now–so that we fit get life wey no go end and enjoy His highest good wey no go end. Wetin show us say na really so e be? Na the Blood wey E shed for us with this kind fire of love. Inside the sweet Blood of the Word, the Son of God, we go know the truth of His teaching, wey dey give life and light, dey scatter every shadow of fleshly love and the way people dey satisfy all their own desires; instead, we go know and follow, with pure heart, the teaching of Christ wey dem crucify, wey stand on truth. The second and last way be say, we suppose recognise the truth about our neighbour, whether na person of high or low position, person under authority or person wey dey rule. That is, when we see say people dey do something wey we fit invite our neighbour to join, we suppose find out whether the thing stand on truth or not, and wetin be the foundation of the person wey something dey push to do this thing. Person wey no do this dey act like mad and blind person wey dey follow blind guide, wey stand on falsehood; e dey show say truth no dey inside am, and so e no dey seek truth. Sometimes, people dey so mad and cruel like animal that dem dey see say this kind action dey make dem lose the life of their soul and body, together with their earthly possessions; yet dem no care, because dem don blind, and dem no know wetin dem suppose know; dem dey waka for darkness, with nature like woman own wey no get any firmness or stability.
My dearest mother,–na only as you be person wey love truth and obey Holy Church I dey call you mother; apart from that, I no dey call you mother or talk to you with reverence, because I see say you don change well-well. You wey bin be lady don turn yourself to servant and slave of wetin no dey exist, as you don submit yourself to falsehood and to devil, wey be the father of falsehood; you don abandon the advice of the Holy Spirit and accept the advice of demons wey take human body. You wey bin be branch of the true vine don use the knife of self-love cut yourself comot from am. You wey bin be true daughter, wey her father, the Vicar of Christ for earth, Pope Urban VI., love tenderly–the one wey truly be the Pope, the highest pontiff–don separate yourself from the bosom of your mother, Holy Church, where dem don dey nourish you for so long. Chai! chai! Person fit mourn for you like woman wey don die, wey dem don cut off from the life of grace; dead for soul and dead for body, if you no escape from this kind error. E be like say you never know God’s truth for the way wey I talk about; because if you bin know am, you for choose death instead of to offend God through mortal sin. You never know the truth about your neighbour either; but inside great ignorance, as your own strong desires dey move you, you don follow the most wretched and insulting advice wey I don ever hear–and you don act according to am. Which shame fit big pass make person wey bin be Christian, wey people regard as Catholic and woman of virtue, begin act like Christian wey deny her faith, and leave the good and holy ways and the proper reverence wey she bin dey observe? Chai! Open the eye of your mind, and no sleep again inside this great misery. No wait until the moment of death–after that, to make excuse no go help you, or to talk say: “I think say I dey do good.” Because you know say wetin you dey do bad, but like sick woman wey strong desires don carry away, you dey allow your strong desires to guide you.
I dey very sure say na another person, no be you yourself, give that advice. Make you want am, make you want to know the truth; who those men be, and why dem dey make you see lie as truth, dey talk say Pope Urban VI. no be true Pope, and dey make you see the antipope, wey be nothing but antichrist and member of the devil, as Christ for earth. Which truth dem fit take tell you that kind thing? No truth at all; na complete falsehood dem take dey talk am, dey lie without limit. Wetin those wicked men fit talk?–No be men, but demons wey take human body –because, any side wey dem turn, dem must see say na only evil dem don do. Even if na true–as e no be true–say Pope Urban VI. no be the Pope, dem for deserve to die one thousand times for this one thing alone, as liars wey dem don expose their lie; because if na fear make dem choose am for the beginning, and no be honest election wey follow the proper way, and dem come present am to us as true Pope, see! dem for don show us lie as truth, dey make us, and themselves too, obey and honour the person wey we no suppose obey and honour. Because dem really honour am, ask am for favours, and benefit from those favours, as things wey come from the Supreme Pontiff, as dem truly be. I dey talk say, if na true say e no be the Pope–(wey no be so, because of the great goodness of God, wey don show us mercy)–for this reason alone, no punishment for too hard for dem; but dem deserve to die one thousand times one thousand times because dem pretend say na fear make dem elect the Pope, when no be so. But dem no fit talk truth, because na men wey build their life on falsehood, and dem no fit hide am so well that people no go see the darkness or perceive the bad smell. Wetin dem claim na complete truth: dem really elect one Pope out of fear after dem don elect the true Pope, Messer Bartolomeo, Archbishop of Bari, wey today be Pope Urban VI.: that other person na Messer di Santo Pietro. But he, as good and righteous man, admit say no be him be the Pope, but na Messer Bartolomeo, Archbishop of Bari, wey today dem dey call Pope Urban VI., and wey faithful Christians dey honour as Supreme Pontiff and very righteous man, despite wicked men–no be Christians, because dem no carry the name of Christ for their mouth or for their heart–but unbelievers wey don abandon the faith and obedience to Holy Church and the Vicar of Christ for earth, branches wey dem cut from the True Vine, people wey dey sow division for Church and very great heresy.
Open, open the eye of your mind, and no sleep again inside this kind blindness. You no suppose lack understanding like this or dey so far from the true light that you no go recognise the wicked life, wey no get fear of God, of those people wey don lead you enter this great heresy: because the fruits wey dem dey bear dey show you the kind trees wey dem be. Their life dey show you say dem no dey talk truth; na so the advisers wey surround dem, outside and inside, dey show you too. Those advisers fit be people wey get knowledge, but dem no be people wey get virtue, and their life no deserve praise; instead, dem deserve blame for plenty faults. Where the righteous man wey dem don choose as antipope dey, if truly our Supreme Pontiff, Pope Urban VI., no be the true Vicar of Christ? Which kind man dem don choose? Man wey dey live holy life? No, but wicked man, demon–and na why e dey do the works of demons. The devil dey work hard to draw us comot from the truth, and na that same thing this man dey do. Why dem no choose righteous man? Because dem know well well say righteous man for choose to die instead of to accept the office of Pope, since e for no see anything wey resemble truth for them. Na so the demons choose the demon, and the liars choose the lie. All these things dey show say Pope Urban VI. truly be Pope, and say truth no dey with them; na lie dem love.
If you tell me say, “My mind never clear about all these things,” why you no at least stay without taking side? Even though the matter clear as anything fit clear. And if you no dey willing to use your material resources help the Pope until you get more light–(help wey na your duty to give, because children suppose help their father when e dey in need)–at least obey am for spiritual matters, and for other matters, no take side. But you dey behave like woman wey her feelings dey control; and hatred, malice, and the fear say you go lose the person wey you don deny yourself, wey you catch from one cursed storyteller, don rob us of light and knowledge; because you no know the truth, and you stubbornly continue for this evil; and inside this your stubbornness, you no see the judgment wey dey come upon you.
Ah, my sorrow! I dey talk these words with sorrow wey come from my heart, because your salvation dey dear to me. If you no change your ways and correct your life, by leaving this great error and putting every other thing for order, the Judge wey high pass all, wey no dey leave sins without punishment unless the soul cleanse them with true sorrow for sin from the heart, confession and penance to make amends, go give you the kind punishment wey go make you serious example, so that anybody wey ever wan raise head against Holy Church go tremble. No wait for this rod; because e go hard for you to fight against God’s justice. You go die, and you no know when. No riches, no position, no matter how high e be, no worldly honour, no barons, and no people wey dey under your rule for this world go fit defend you before the Judge wey high pass all, or stop God’s justice. But sometimes God dey work through wicked people, so that dem go carry out justice against His enemy. You don invite, and you still dey invite, the people and everybody wey dey under your rule to stand against you instead of to stand with you; because dem don find only small truth for your character–no be the character of man wey get strong heart, but na the one of woman wey no get any firmness or steady mind, woman wey dey change like leaf for breeze.
Dem remember well say when dem choose Pope Urban VI., the true Pope, through great and true election, and crown am with great solemnity, you hold very great celebration, as pikin suppose do when dem raise im papa to high position, and as mama suppose do when dem raise her son. Because e be both son and papa to you; papa, because of the high office wey e don enter, and son because e be person wey dey under your rule–that na to say, person from your kingdom. So you do well. You still command everybody to obey His Holiness as the highest pontiff. Now I see say you don turn around, like woman wey no fit make up her mind, and you want make dem do the opposite. Ah, this wretched passion! That evil wey dey inside you, you wan pass am give dem. How you take think say dem fit love you and remain faithful to you, when dem see say na you dey responsible for separating dem from life and leading dem enter death, and for throwing dem comot from truth enter lie? You dey separate dem from Christ for heaven and from Christ for earth, and you dey try tie dem to the devil and to antichrist–wey be lover and prophet of lies, together with you and the others wey dey follow am.
For the love of Christ wey dem crucify, no continue like this again! For every way, you dey call God’s judgment down on yourself. E dey pain my heart. If you no stop the ruin wey dey come upon you, you no go fit escape from God’s hands. Whether na through justice or through mercy, you dey for His hands. Correct your life, so that you go fit escape the hands of justice and remain for the hands of mercy. And no wait till later, because one hour dey come when you go want do am but you no go fit. O sheep, return to your sheepfold; allow the Shepherd to lead you: if not, the wolf of hell go chop you up! Take back God’s servants as your guards, those wey truly love you pass how you love yourself, and take back good advisers wey mature and get sound judgment. Because na the advice of demons wey take human body, together with the fear wey pass measure wey dem don put you inside by making you fear say you go lose your worldly position–(wey dey pass like breeze and no dey last, because either e leave us, or we leave am through death)–na im don bring you reach where you dey. You still go cry if you no change your ways, and you go talk say: “Ah, my sorrow, my sorrow! Na me rob myself, because of the fear wey wicked advisers put me inside!” But time still dey, my dearest mama, to turn away God’s judgment. Return to obedience to Holy Church: recognise the evil wey you don do: humble yourself under God’s mighty hand; and God, wey dey look with favour on the humility of His woman servant, go show us mercy: E go calm His anger over your faults; through the mediation of Christ’s Blood, dem go graft you into Him and bind you to Him with the chain of that love through which you go know and love the truth. The truth go set you free from lie: e go scatter all shadows and give you light and knowledge inside God’s mercy. Na inside this truth you go find freedom; no other way, never.
And because na di truth dey set us free, I wey want make you get salvation talk say I want see you stand strong for di truth, make lie no spoil am. I beg you, fulfil wetin God want for your life and wetin my soul dey desire, because with all di depth and all di strength of my soul, I want make you get salvation. So, di Goodness of God, wey love you pass wetin mouth fit talk, don move me to write to you with great sorrow. I don write to you before too about this same matter. Abeg get patience if I dey burden you too much with words, and if I dey talk to you boldly, without di respect wey I suppose show. Na di love wey I get for you dey make me talk boldly: na di wrong wey you don do dey make me leave di respect wey I suppose show, and talk without respect. I for prefer well-well to tell you di truth face to face instead of through writing, for your salvation, and above all for di honour of God; and I for prefer well-well to use action instead of words to deal with di person wey cause all this, even though na you carry di blame and na you be di cause, since nobody, whether demon or creature, fit force you to do even di smallest wrong unless you choose am. Na why I tell you say na you be di cause. Bath yourself inside di Blood of Christ wey dem crucify. Na there di clouds of self-love and fear like slave own dey scatter, together with di poison of hatred and contempt for yourself. I no go tell you more. Remain inside di holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO SISTER DANIELLA WEY COME FROM ORVIETO
Sister Daniella don find herself for tight corner again; e be like say na di Spirit dey move her to do wetin her superiors for her religious community no approve. E fit be say she want follow Catherine example, leave her cloister and join di public life of her time. Catherine herself don dey this kind tight corner for plenty of her early life. She know well, as St. Francis know before her, di suffering wey this struggle inside person dey cause, when di Voice of God dey call person to follow one way, but di voices of people dey insist on another way, and di deep urge to dey humble and obedient, wey people for di Middle Ages value so much, dey give those voices more power. She dey write to her friend with understanding and compassion. Daniella, as we don already see, na woman wey understand her and wey she too understand. And e must don give Catherine relief, for this stage of her work, to encourage strong zeal for once, instead of to rebuke sin or try make person get fear. Our saint dey support obedience so often, when, as e dey happen many times, some weak brother or sister no dey settle under di yoke of their vows, that we dey sure say she must really know di woman wey she dey write to when she talk: “Fear God and serve Am, no put yourself first; then no worry about wetin people dey talk, except to feel compassion for dem.”
For di end of di letter, we see say Catherine dey about to go Rome. In fact, Urban don call her to come there, as e clear say he understand di benefit of getting support from person wey people know so well for holiness. Na for Rome she go spend di rest of her life.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My daughter wey I love well-well for Christ, sweet Jesus: Na me, Catherine, servant and slave of di servants of Jesus Christ, dey write to you inside His precious Blood: with di desire to see you inside true light wey perfect well-well, so dat you go fit know di truth completely. Oh, my daughter wey I love well-well, how we need dis light! Because without am, we no fit waka for di Way of Christ wey dem crucify, di Way wey dey shine and dey carry us go life; without am, we go dey waka among shadows and remain inside heavy storm and bitterness. But, as I understand am well, we need to get two levels of dis light. One na di general light wey every creature wey fit reason suppose get, so dat e go recognise who e suppose love and obey—with di light of im mind, through di black part of di eye of di most holy faith, e go see say e get duty to love and serve im Creator, to love Him directly with all im heart and mind, and to obey di commandments of di law: to love God pass everything, and to love our neighbour as we love ourselves. Na dis principle dem dey bind everybody else, just as dem bind us. Dis na general light wey all of us must follow; and without am, we go die, and, without di life of grace, we go follow di dark way of di devil. But another light dey, wey no separate from dis one, but na one with am—in fact, na through dis first one person dey reach di second one. Some people dey wey, as dem dey obey di commandments of God, dey grow enter another light wey perfect well-well; with great and holy desire, dem dey rise from imperfection reach perfection, as dem dey follow both di commandments and di counsels for their thoughts and actions. Person suppose use dis light with strong hunger for di honour of God and di salvation of souls, and use am look deep inside di light of di sweet and loving Word. Na there di soul dey taste di love wey God get for His creatures, wey mouth no fit describe, and wey He show us through dat Word, wey run like person wey love don capture go di shameful death of di Cross, for di honour of di Father and for our salvation.
When di soul don know dis truth inside di perfect light, e dey rise above itself, above di things wey im nature dey push am to do; with strong, sweet and loving desires, e dey run, dey follow di footsteps of Christ wey dem crucify, dey bear pain, shame, mockery and insult, with plenty persecution from di world, and often from di servants of God wey dey claim say na virtue dem dey practise. With strong hunger, e dey seek di honour of God and di salvation of souls; and e dey enjoy dis glorious food so much dat e dey look itself and every other thing as nothing: na only dis e dey seek, and e dey give up itself. Na inside dis perfect light di glorious virgins and di other saints live; na only to receive dis food with their Bridegroom, for di table of di Cross, dey give dem joy. Now, my daughter wey I love well-well and my sweet sister for Christ, sweet Jesus, He don show us such grace and mercy dat He don put us among those wey don move from di general light go di special one—dat na to say, He don make us choose di perfect state of life of di Counsels: so we suppose follow dat sweet and straight way perfectly, inside true light, without looking back for any reason at all; we no suppose waka for our own way, but for di way of God, dey endure suffering without fault, even reach death, dey rescue di soul from di hands of devils. Because na dis Way and dis Rule di Eternal Truth don give you; and He write am for His body, no be with ink, but with His Blood, with letters wey big so much dat nobody intelligence low reach to get excuse say e no fit read am. You dey see well how big di first letters of dat Book be; and all of dem dey show di truth of di Eternal Father, di love wey mouth no fit describe, wey make Him create us—na dis be di truth—only so dat we go fit share for His highest good wey no get end. Dis our Master dey lifted high for di pulpit of di Cross, so dat we go fit study am better, and no deceive ourselves, dey talk say: “He dey teach me dis for ground, no be for high place.” No be so: because He climb di Cross, and as dem lift Him up there inside pain, He dey seek to raise di honour of di Father and to restore di beauty of souls. So make we read, inside dis Book of Life, di love wey come from di heart and wey stand on truth. Lose yourself completely; and di more you lose, di more you go find; and God no go look your desire as nothing. Instead, He go direct you and show you wetin you suppose do; and He go give light to di person wey you fit dey under im authority, if you do according to His counsel. Because di soul wey dey pray suppose get holy jealousy, and make e always rejoice to do everything wey e dey do with di help of prayer and counsel.
You write me, and from wetin I understand for your letter, e be like say something dey trouble your heart. And no be small feeling be this; no, e strong well-well, e strong pass any other one, when for one side you dey feel say God dey call you for new ways, but His servants dey oppose am, dey talk say this one no good. I get deep compassion for you; because I no know any burden wey be like this one, because of how the soul dey jealously guard itself; because e no fit resist God, and e still want do wetin His servants want, as e trust their light and knowledge pass im own; but still, e be like say e no fit do am. Now I go answer you simply, according to the small and poor understanding wey I get. No stubbornly fix your mind for one thing, but as you dey feel say God dey call you without you making am happen, answer that call. So, if you see souls wey dey danger, and you fit help dem, no close your eyes, but use all your strength and complete zeal help dem, even reach death. And no let the decisions wey you don make before to keep quiet or do any other thing hold you back—so that dem no go later tell you: “Make curse dey upon you, because you keep quiet.” All our principles and our foundation dey only for love of God and our neighbour; all our other activities na tools and buildings wey dem put on top this foundation. So, because you dey enjoy the tool or the building, no abandon the main foundation, wey be to honour God and love our neighbour. So, my daughter, work for that field where you see say God dey call you to work; and no let wetin I don tell you make your mind troubled or anxious, but endure with the courage of a man. Fear God and serve Am, without putting yourself first; then no worry about wetin people fit talk, except to get compassion for dem.
As for the desire wey you get to leave your house go Rome, put am for the will of your Bridegroom, and if e go bring Am honour and bring you salvation, He go provide wetin you need and open the way when you no even dey think about am, for way wey you no for ever imagine. Leave am for His hand, and lose yourself; and take care say na nowhere else you go lose yourself except for the Cross, and na there you go find yourself most perfectly. But you no go fit do this without the perfect light; na why I tell you say I desire to see you for the true and most perfect light, wey pass the ordinary light wey we talk about.
Make we no sleep again! Make we wake from the sleep of neglect, dey groan with humble prayers wey no dey stop, over the mystical Body of Holy Church, and over the Vicar of Christ! No stop to pray for am, make Christ give am light and strength to stand against the blows of demons wey take human body, wey love only themselves and dey try to pollute our faith. Na time to weep.
As for my coming to your side, pray to the goodness of God wey high pass all and wey dey forever, make He do wetin go bring Am honour and bring salvation to the soul. And pray especially, because I dey about to go Rome, to fulfil the will of Christ wey dem crucify and of His Vicar. I no know the road wey I go take. Pray to Christ, sweet Jesus, make He send us through the road wey go honour Am pass, with peace and quiet for our souls. I no get more to tell you. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO STEFANO MACONI
“To Stefano di Corrado Maconi, her son wey no get knowledge and wey no sabi show gratitude at all”: “To Stefano Maconi, her son wey no sabi show gratitude at all and wey no worthy, when she dey Rome”: na so the headings for these letters read. No doubt, na Stefano himself use im hand make the copies wey carry these headings. From wetin we don see about the letters wey Catherine write to im mama, we know how this young disciple dey stay with her almost every time after dem first meet. Long before this time, e don become the person wey dem love pass for the “Famiglia,” and after Catherine herself, na im be the most important member. But for some reason, e no follow her go Rome, and Catherine heart dey long for am during those last months wey full of weariness. From the beginning, she don see for im open and joyful nature the seed of high spiritual perfection, and she don try draw am enter monastic life. “Cut the ropes wey hold you, no be just to loosen dem,” na wetin she write for one of the first letters to Stefano wey we get: “No resist the Holy Spirit wey dey call you again—for e go hard for you to kick against Am. No let your own lukewarm heart hold you back, or the soft way wey you dey pity yourself like woman; instead, be man, and enter the battlefield with manly courage.” But even though Stefano personally dey devoted to Catherine, for long time e no feel any calling to life inside monastery. As we see for these letters, she continue to urge am, and she dey press am more and more: but na only her death end im hesitation. When dem urgently call am near the end, e hurry go Rome, and e reach in time to see her alive and hear her last words. The request wey she make as she dey die do wetin all her pleading while she dey alive no fit do; the bright young nobleman become Carthusian monk. Later, dem make am General of the Order. After Catherine leave am, na devotion to her memory dey inspire im life.
All the letters for this group na after Catherine don reach Rome she write dem. Dem different well-well from the more formal documents wey get plenty detail, wey she dey send to people for high office at that time about the situation for the Church. The calm spiritual zeal inside these letters show the “peace for the centre” wey remain for the heart of all the “restless activity wey no dey end” for her busy life. Also, the personal messages wey she send to friends and disciples back home help us see, in one lovely way, wetin we fit call the family side of her character.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest son in Christ sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you for His precious Blood: with the desire to see you become true guardian of the city wey be your soul. Oh, my dearest son, this city get plenty gates! Dem be three—Memory, Understanding, and Will, and our Creator dey allow all of dem to suffer heavy attack, and sometimes make force open dem, except one—na Will. So sometimes, Understanding no dey see anything except shadows; Memory dey occupied with things wey no get lasting value and wey go soon pass, with many different reflections and impure thoughts; and in the same way, all the feelings of the body dey out of control and dey cause destruction. So e clear well-well say none of these gates dey freely under our own control, except only the Gate of Will. This one belong to the freedom wey we get, and na Freedom to Choose be im Watchman. And this gate strong so tey neither demon nor any creature fit open am if the watchman no agree. And as long as this gate no open—that is, as long as e no agree to wetin Memory and Understanding and the other gates dey experience—our city go keep the rights wey come with im freedom forever. So, my son, make we recognize, make we recognize this excellent benefit and this gift of love wey no get measure, wey we don receive from the Goodness of God, wey don put this noble city freely under our control.
Make we try keep good watch with zeal, and make we keep the dog wey be Conscience beside our Watchman wey be Freedom to Choose. When anybody come the gate, this dog must bark to wake Reason, so that Reason go fit judge whether na friend or enemy: so that the watchman go let friends enter, direct good and holy inspirations to do their work, and drive enemies away, as e lock the Gate of Will so that e no go agree to let the evil thoughts wey dey come the gate every day enter. And when the Lord ask you to hand over your city, you go fit give am back whole and sound, decorated with true virtues wey befit royalty, through His grace. I no go talk more here.
As I write on the first day of the month to all the sons together, we reach here on the first Sunday for Advent with plenty peace. Remain for the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My son wey I love well-well for Christ, sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: I want see say you don rise pass pikin behaviour, come become man wey get strong heart; say you don rise pass to dey enjoy the milk of consolation, both for mind and for wetin dey happen, and say you don ready to chop the hard bread wey don get mould—plenty trouble for mind and body, fight with devils, harm wey your fellow people cause you, and any other kind wey God fit choose to give you. I want see you dey rejoice inside all this, dey hurry go meet them with desire wey dey burn and sweet thanksgiving to God’s goodness, whenever e please Am to show you this kind great gifts—which go be whenever E see say you don ready to receive them. Wake up, my son, wake up from the way your heart no hot and e no cold; soak your heart inside the Blood, make e burn inside the furnace of divine love, so that e go come hate every pikin behaviour, and burn with desire to get full courage, to enter the battlefield and do great works for Christ wey dem crucify, as you dey fight with strong heart. Because Paul talk say nobody go receive crown except those wey don fight with courage. So person wey see say e still dey stay far from the battlefield get reason to cry. I no go talk more for here now.
I receive your letter, and I happy to read am. About the matter of the Proposal, my answer be say the way your heart dey for the matter please me well-well; and we must rejoice for the sweet games wey our sweet God dey play with His creatures, to draw them towards the purpose wey E create all of us for: so that when the sweet medicine and ointment of consolation no help, E go send us troubles, dey use fire treat the wound so that pus no go gather inside. I go gladly take pains for your matter, because of love for God and for your salvation, as soon as this festivals and holy days don pass.
I go try get the Indulgence dem wey you ask me for, together with the first ones wey I go request. I no know when—because I don tire the clerks for the court out. Person need hold back small.
I dey write letter to Matteo: give am the letter. And comfort am, and go visit am sometimes, to ginger im heart for the work wey don start. I don hear of the sickness wey God don send … and, as I consider wetin e need, I dey beg you and press you as much as I fit, make you and your brothers arrange am so that the Company of the Virgin Mary go help am, with as much help as you fit get. Catarina deserve plenty pity, as e find imself alone and poor, without anywhere to turn for refuge; so put your whole heart to show this love. I dey write to Pietro about this too. Make I see say una no neglect anything.
I no get more to tell you. Remain inside God’s holy and sweet grace. Everybody for this family dey comfort you for Christ, and make you remember this writer wey dey neglect duty and no dey show gratitude. Sweet Jesus, Jesus wey be Love.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My son wey I love well-well for Christ, sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: I want see you cut the ropes wey bind you, no be just to begin loosen them, because to loosen them dey take time, and you no sure say you go get that time, as e dey pass leave you so fast. So e better make you cut them finish, with true and holy zeal. Oh, how blessed my soul go be when I see say you don cut yourself off from the world for wetin you dey do and wetin you dey think, and from the desires of your own flesh, and say you don join yourself to eternal life: this union get so much joy, sweetness and gentleness that e dey quench every bitterness and make every heavy load light! So who go stop us from drawing the sword of hatred and love, and using the hand of free will to cut self away from self? As soon as this sword don cut, e get such power that e dey unite. But you go ask me, my son wey I love well-well: “Where person fit find this sword, and where dem dey forge am?” My answer to you be say: You go find am inside the small room of knowing yourself, where hatred for your own sin and weakness dey grow for your heart, together with love for your Creator and your neighbour, with true and sincere virtues. Where dem dey forge am? Inside the fire of divine love, on the anvil of the Body of the sweet and loving Word, the Son of God. So person wey get weapons to defend imself, but throw them away, truly no get understanding and deserve strong rebuke.
I no want make you join these people wey no get understanding, but I want make you hurry with all your strength as man, and answer Mary, wey dey call you with the greatest love. The blood of these glorious martyrs, wey dem bury their bodies here for Rome, and wey give their blood and life with love wey burn like fire because of their love for Life, still hot with longing; e dey call you and the others make una come suffer, for the glory and praise of the Name of God and Holy Church, and to test una virtues. Because na to this Holy Land, where God show His dignity, and wey He call His garden, He don call His servants, as He talk say: “Now na the time for dem to come, to test the gold of virtue.” Now make we no behave like person wey no dey hear. If cold don block our ears, make we wash ourselves inside the Blood, wey hot because e mix with fire, and everything wey dey block our hearing go comot. Hide yourself inside the Wounds of Christ wey dem crucify; run comot from the world, leave your papa house; run enter the shelter wey dey for the Side of Christ wey dem crucify, so that you fit reach the Land of Promise. Na this same thing I dey tell Pietro too. Make una take una place for the table of the Cross, and there, as the Blood dey give una fresh strength, make una take souls as food, as una dey endure pains and shame, insults, mockery, hunger, thirst, and nakedness: make una rejoice, together with that sweet Paul, the Chosen Vessel, inside the shame of Christ wey dem crucify. If you cut yourself free, as I don talk, endurance go be your glory; if not, e no go be so, but e go bring pain to you, and your own shadow go make you fear.
As my soul dey think about this, e dey hunger for your salvation. I want see you cut yourself free, no be just to begin loosen yourself, so that you fit run faster. Wear the Blood of Christ wey dem crucify like cloth. I no get any other thing to tell you. Remain inside the holy and sweet grace of God.
I receive your letters, and dem give me great comfort because Battista don heal, since I get hope say he go still become good plant, and because of the compassion wey I feel for Monna Giovanna. But I rejoice far more say God don give you way to free yourself from the world, and also because of the goodwill wey you write tell me say the Lords and our other citizens get towards our sweet “Babbo,” Pope Urban VI. Make God, through His mercy wey no get end, preserve this goodwill, and continue to increase their reverence and obedience to am. As long as you and the others dey there, make una put all una heart to sow the truth and expose falsehood, as far as una power reach.
Give Monna Giovanna and Currado my heartfelt greetings. Comfort Battista and the rest of the family too. Comfort all those my sons, and tell dem especially make dem forgive me if I no write to dem, because e seem somehow difficult. Comfort Messer Matteo: tell am make he first send us word of wetin he want, because I don forget am, and Fra Raimondo leave so soon that we no fit get am from am. Then I go put all my heart to do everything wey I fit do. And tell Frate Tommaso say I no write to am because I no know whether he dey there; but if he dey there, comfort am, and tell am make he give me im blessing. Our Lisa and the whole family send their greetings to you. Neri no write to you because he don near death; but now he don well.
Make God give you His sweet blessing wey dey last for ever. Tell Pietro make he come here if he fit, because of something wey dey important. Sweet Jesus, Jesus wey be Love!
Give out all these letters, or arrange make dem give dem out. And pray to God for us. As for these few letters wey dem tie together separately, give dem just as dem dey to Monna Catarina di Giovanni, and make she share dem out.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest son in Christ sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: I dey long to see you rise from the way your heart no cold, no hot, so that God no go spit you comot from His mouth, as you hear this rebuke, “Curse dey on una wey no cold, no hot! If only una cold like ice sef!” This condition wey person no cold, no hot dey come from lack of gratitude, and that one dey come from light wey too weak to let us see the love of Christ wey dem crucify—love wey pass through terrible agony and wey He give completely—and the countless benefits wey we don receive from Am. Because truly, if we see dem, our heart go burn with the flame of love, and we go hunger for time, as we dey use am with great zeal for the honour of God and the salvation of souls. Na to this zeal I dey call you, my dearest son, so that now we go begin work afresh.
I dey send you one letter wey I dey write to the Lords dem, and another one to the Sosaiti of Virgin Mary. Read dem and understand wetin dey inside, then give dem to the people wey I write dem to; and then … Talk to dem well about this matter wey dey inside the letters, and beg each of dem, for the sake of Christ wey dem crucify and for my sake, make dem use all the zeal wey dem fit use take deal with the Lords dem and anybody wey get hand for the matter, so that dem go do wetin right concerning Holy Church and the Vicar of Christ, Urban VI. For my own side, this matter dey weigh for my heart well well: make dem agree to get confidence for this matter, for the honour of God and for the spiritual and earthly good of the city. Make you put all your heart for this work, no be with lukewarm spirit, and ginger your brothers and the elders of the Sosaiti make dem do everything wey dem fit do for this matter wey I write about. If una be wetin una suppose be, una go set the whole Italy on fire, no be only that side.
I no get more to tell you. Remain inside the holy and sweet grace of God. Take heart … all these your brothers, and your sister, dey comfort you for Christ, and all of dem dey wait for you. Sweet Jesus, Jesus wey be Love. TOP
TO SOME HOLY HERMITS WEY THE POPE DON INVITE COME ROME
From when Catherine still young, she don carry this sincere desire for heart: make dem put the affairs of Christ people for the hands of those wey dey follow Him most faithfully. Now, for this last period of her life, as corruption and secret scheming for the papal court surround her, her mind dey turn more and more, with deep longing, to the spiritual zeal and understanding wey still remain for the hearts of those “servants of God” wey people no too know, wey dey live for monasteries or for the small rooms of hermits.
To invite these holy men come Rome–to gather dem around Urban, and so use the powerful witness of those wey dey closest to God show which side God truth dey–na surely political idea from one saint wey no dey think like worldly people. Even so, the Pope like the idea. So, as the Pope ask her, though na probably she first suggest am, Catherine write to different hermits wey she don dey discuss spiritual matters with for long, dey call dem come the Holy City. Her letters na stirring call to the champions of Christ, make dem throway fear and laziness, and hurry go the field where difficulties and troubles dey wait for dem, and where dem fit even die as martyrs.
For the third of the letters wey follow, Catherine paint one touching picture of two hermits wey confuse–Dominican “dogs of the Lord” from the peaceful plain of Umbria–wey obey the call. “Old men, wey no well at all, wey don live for peace for such a long time,” dem don make the hard journey, and now dem dey bravely hold down their longing to go back home, and take back the complaints wey escape their mouth without dem meaning to complain. But no be all the hermits wey dem call get the same readiness to obey. Person no go easily expect to enter deep spiritual ecstasy and see visions for the streets of the big city: dem love the quiet life of the woods and their small rooms. Father William Flete, wey Catherine always continue to admire despite him failings, refuse outright to move; him companion, Brother Antonio, do the same. The Abbot of St. Antimo, another person wey she always respect deeply, come, but from her letters, e look like say e behave like coward.
E no suppose surprise us if peaceful Religious wey don spend their long years for quiet wey nothing disturb no gree enter the troubled whirlpool of Rome politics. Even today, some learned hermits still get this kind attitude. But their refusal pain Catherine well well. E no likely say she go reach the natural conclusion say life wey person live apart from others no dey prepare people to fight for wetin right for everyday life, but the matter trouble her deeply. From her early youth, as we don see plenty times, she don dey aware of the dangers of selfishness and laziness wey fit especially follow the life of contemplation; at the same time, she firmly believe say, if only the flame of prayer for others burn bright enough, this life fit become life of deep sacrifice. Now, the hermits wey she love pass no pass the test when the time of trial come, and their simple, unthinking concern for only themselves disappoint her pass wetin mouth fit talk. These letters show her sorrow, her surprise, and the near-scorn wey she feel for religion wey no gree give up the comfort wey e dey enjoy inside, even when serious crisis for the Church dey call am urgently. No doubt, this “great refusal” from men wey she trust help make her last months darker. Not even for the hearts of her close friends, not even among God chosen people, Catherine go find any lasting city here for earth. TOP
TO BROTHER WILLIAM OF ENGLAND AND BROTHER ANTONIO OF NIZZA FOR LECCETO
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My sons wey I love well well for Christ, sweet Jesus: Na me, Catherine, servant and slave of di servants of Jesus Christ, dey write to una inside His precious Blood: with di desire to see una forget una own selves so tey una no go seek peace or quiet for anywhere except for Christ wey dem nail for cross, as hunger go dey catch una for di table of di Cross, for di honour of God, di salvation of souls, and di reform of Holy Church. Today, we see say her need great so tey anybody wey wan help her must come out from im bush and deny im own self. If person see say e fit bear fruit inside her, dis no be time to siddon still or talk say, “I go lose my peace.” For now wey God don give us di grace to provide Holy Church with one good and just shepherd, wey dey glad for di servants of God, wey want make dem dey near am, and wey expect say e go fit purify di Church, uproot bad habits and plant virtues, without fear of anybody, since e dey carry imself like just and courageous man, we di others suppose help am. I go see whether we don truly get love for di reform of Holy Church; because if na really so, una go follow di will of God and His Vicar, come out from una bush, and hurry enter di battlefield. But if una no do am, una go dey against di will of God. So I beg una, by di love of Christ wey dem nail for cross, make una answer di request wey di Holy Father dey make of una sharp sharp, without delay. And make una no hesitate because una no get bush, because bush and forests dey here. Make una rise, my sons wey I love well well, and make una no sleep again, because time don reach to stay awake and keep watch! I no get more to tell una. Make una remain inside di holy and sweet grace of God. Sweet Jesus, Jesus wey be Love! For Rome, on di fifteenth day of December, 1378. BACK TO TOP
TO BROTHER ANDREA OF LUCCA, TO BROTHER BALDO AND TO BROTHER LANDO, SERVANTS OF GOD FOR SPOLETO, WHEN DI HOLY FATHER SEND FOR DEM
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest fathers for Christ, sweet Jesus: Na me, Catherine, servant and slave of di servants of Jesus Christ, dey write to una inside His precious Blood: I get strong desire to see una eager and ready to do di will of God, as una dey obey His Vicar, Pope Urban VI., so dat through una and di other servants of God, help go reach His sweet Bride. Because we see say she dey inside bitter trouble, and winds wey dey blow against her dey attack her from every side; and una see say wicked people, wey love only demself, dey attack her especially, with di dangerous and evil wind of heresy and schism, wey fit spoil our faith. She don ever need help reach as she need am now, when di people wey suppose help her don attack her, and di people wey get di work to bring light dey spread darkness? Dem suppose feed us with di food of souls, as dem dey minister di Blood of Christ wey dem crucify, wey dey give di life of grace; instead, dem dey pull am comot from people mouth, dey minister eternal death, like wolves wey no dey feed di flock, but dey chop dem up. And wetin di dogs go do—di servants of God wey dem place for di world as guards, so dat dem go bark when dem see wolf dey come, to wake di chief shepherd? Wetin dem go use bark? Na humble prayer wey no dey stop, and dem voice wey dey speak out. Na so dem go make di demons, both di ones wey eye fit see and di ones wey eye no fit see, fear; and di heart and mind of our chief Shepherd, Pope Urban VI., go wake up; and when he don wake, we no doubt say help go reach di mystical body of Holy Church and di whole body of di Christian religion, dem go recover di flock, and save dem from di hands of devils. Una no suppose draw back for any reason: no be because of suffering wey una expect, or shame or persecution, or mockery wey people fit throw at una; no be because of hunger, thirst, or even death one thousand times, if dat one fit happen; no be because una want quiet life or consolation for unaself, dey talk say: “I want peace for my soul, and I fit cry out for prayer before di face of God (without going to Rome)”; no, I beg una by di love of Christ wey dem crucify. Because now no be di time to seek wetin go benefit only oneself, or to run from pain so dat person go get consolation; no, na di time to lose oneself, since di Goodness and Mercy of God wey no get limit don see wetin Holy Church need, and don give her one just and good shepherd. Dis shepherd want make these dogs surround am, dey bark all di time for di honour of God; make dem fear say sleep fit catch am, and no rely on how he dey keep watch, unless dem always ready to bark to wake am. Una dey among di people wey he don choose. So I dey beg una and strongly urge una for Christ, sweet Jesus, make una come quick, to fulfil di will of God, wey want am so, and di holy will of di Vicar of Christ, wey dey call una and di others.
Una no need fear say una go meet luxury or plenty consolation; because una dey come to endure suffering, no be to enjoy unaself, except with di joy of di Cross. Bring una head outside, and come out enter di Field, to fight for truth with all una heart; keep di persecution wey dem dey do to di Blood of Christ, and di damnation of souls, before di eye of una mind; so dat we go get more zeal for di battle, and no turn back for any reason at all. Make una come, make una come! No delay dey wait for di hour, because di hour no dey wait for us. I dey sure say di Goodness of God wey no get limit go make una know di truth. Yet I know say plenty people, even among di servants of God, go come meet una and oppose dis holy and good work. Dem go think say dem dey talk well as dem dey say: “Una go go, and nothing go happen.” And me, like woman wey too dey sure of herself, dey talk say something go happen; if our main desire no come to pass now, at least di road go clear. And even if nothing at all happen, we don show before God and our fellow human beings say we don do wetin we fit do; our own conscience don wake up, and di load wey dey on am don comot. So, anyhow e be, e good. Di more opposition una face, di clearer di sign go be for una say dis na good and holy work; because as we don see, and still dey see all di time, great, holy and good works dey face more opposition pass small ones, because dem dey bring bigger results. Na why di devil dey block dem in every way wey e fit, especially through di servants of God, with hidden tricks wey dey pretend to be virtue. I don tell una dis so dat una no go give up di plan to come for any reason, but make una come present unaself for di feet of His Holiness with obedience wey no dey delay.
Make you sink yourself inside the Blood of Christ, and make our own will die for everything. I no get more to tell you. Remain inside the holy and sweet grace of God. Put me for the prayers of all the servants of God wey dey near you, make dem beg God wey be Goodness to give me grace to lay down my life for His Truth. Sweet Jesus, Jesus wey be Love. TOP
TO BROTHER ANTONIO OF NIZZA, WEY DEY AMONG THE HERMIT BROTHERS OF SAINT AUGUSTINE FOR THE CONVENT OF LECCETO NEAR SIENA
For the name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest son for Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood: I get strong desire to see say your foundation dey on the Living Rock, Christ sweet Jesus, so that any building wey you go build on am, no wind wey blow against you go ever fit pull am down, but e go remain completely solid, firm and steady, even reach your death for the Way of Truth. Oh, how we need this true and royal foundation–wey I no sabi because of my ignorance! Because if I truly sabi am, I no go build on myself, wey worse pass sand, but on that Living Rock wey I talk about. As I dey follow Christ for the way of shame, disgrace and insult, I for deny myself every comfort, no matter where e come from, whether from inside me or outside, so that I go become like Him. I no for dey seek my own interest for my own sake, but I for care only about the honour of God, the salvation of souls, and the reform of Holy Church, wey I see say get serious need! See me, poor miserable person, wey dey do the exact opposite! But even though I dey do wrong, my dearest son, I no want make you and the others do the same; no, I desire to see say your foundation dey on this Rock. Now the time don come wey go show who be servant of God, and whether people go dey seek their own interest for their own sake, and seek God because of the personal comfort wey dem dey find in Him, and seek their neighbours for their own benefit only as far as dem dey find comfort in them–whether na so or no be so, and whether we go believe say na only for one place we fit find God, and no be for another place. I no see say na so e be–instead, I find say for the true servant of God, every place na the right place and every time na the right time. So when time reach to leave im own comfort and accept hard work and suffering for the honour of God, e go do am; and when time reach to leave the forest because the honour of God require am, e go do am, and go where people dey, as the blessed St. Antony do. Even though e love to dey alone well-well, e still leave that quiet life many times to comfort the Christians. And I fit talk about many other saints like that. Na so the true servants of God don always dey do: dem dey come out when need and trouble dey, but no be when things dey go well–no, na that one dem dey run from. No need dey to run now because we fear say our great prosperity fit make our hearts drift away with the wind of pride and empty glory; because now, nobody fit boast of anything except hard work and suffering. But e be like say our light dey fail us, as the comfort wey we dey enjoy and the hope wey we put for special revelations dey blind us–things wey no dey let us know the truth well, even though we dey act with sincere mind. But God, wey be the highest and eternal Goodness, dey give us perfect and true light. I no go talk more on this matter.
From di letter wey Brother William send me, e be like say im no dey come here, and you sef no dey come. I no plan to answer dis letter: but di way e take see things too simple dey pain me well-well, because e no dey bring much honour to God or help im neighbour grow for faith. If na because of humility and fear say e fit lose im peace make e no wan come, e suppose practise di virtue of humility by humbly and gently asking di Vicar of Christ for permission, begging His Holiness make e kindly allow am stay inside im forest so e go get more peace; but still, as person wey truly dey obey, make e leave di matter for His Holiness to decide. Like dis, e go please God more, and e go secure wetin good for im own self. But e be like say na di opposite e do, as e claim say person wey get duty to obey God no suppose obey im fellow creatures. If na other people e dey talk about, I no go too worry; but as e include di Vicar of Christ, e dey pain me well-well to see say wetin e talk no agree with di truth at all. Because obedience to God no dey ever stop us from obeying di Holy Father: instead, di more perfect di one be, di more perfect di other one go be. And we suppose always submit to im commands and obey am even reach death. No matter how obedience to am fit look like wetin no wise, and no matter how e fit take peace of mind and consolation from us, we suppose obey; and I believe say to do di opposite na serious imperfection and deception from di devil. From wetin e write, e be like say two servants of God don receive one great revelation, wey talk say Christ for earth, and whoever advise am to send for dese servants of God, follow human counsel and no be counsel from God; and say na di devil push dem, rather than inspiration from God, to want pull their servants comot from their peace and consolations. E still add say if you and di others come, una go lose una spiritual life, and so una prayers no go help, and una no go fit stand with di Holy Father for spirit. But truly, dem dey take spiritual life too lightly if person fit lose am just because e change place. So e be like say God dey favour some places pass others, and na only inside forest dem fit find Am, no be for any other place when need dey! Then wetin we go talk—we wey, for one side, want make dem reform di Church of God, uproot di thorns, and plant di sweet-smelling flowers wey be di servants of God there; but for di other side, dem dey tell us say to send for dem and pull dem comot from their peace of mind and quiet, so dem fit come help dat small Ship, na trick from di devil? At least, make person talk for im own self, and no talk for di other servants of God—because we no suppose count ourselves among di servants of di world. Brother Andrea of Lucca and Brother Paolina no behave like dis. Dem na great servants of God, old men wey no well at all, wey don live for their peace for long time: but immediately, even with all their tiredness and di things wey their body no fit do, dem start their journey, come, and fulfil their duty of obedience. And even though dem get strong desire to go back to their cells, dem no because of dat want throw off di yoke, but dem talk say: “Wetin I don talk, make e be as if I no talk am!”—dem no put their own will and their personal consolations first. Person dey come here to endure: no be to receive honours, but for di dignity of plenty hard work, with tears, keeping watch through di night, and prayers wey no dey stop; na so person suppose do. Now make we no burden ourselves with more words. Make God, by His mercy, give us clear sight, guide us for di way of truth, and give us true and perfect light, so we no go ever waka among shadows. I beg you, you and di Bachellor, and di other servants of God, make una pray to di Humble Lamb make E help me waka for His Way. Remain for di holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO QUEEN GIOVANNA OF NAPLES (WEY DEM WRITE INSIDE TRANCE)
Giovanna, wey still dey stubborn, no gree answer Catherine pleading. As she support Urban cause for small time, e make am pain more when she return go Clement side. “You dey see your people dey fight one another like animals because of this sad division,” Catherine write for another letter. “Oh, my sorrow! How your heart no burst as you dey bear to see say na you divide dem, and one dey hold on to white rose and another to red rose, one to truth and another to lie? My soul, see sorrow! You no see say God create all of dem inside that rose wey pure well-well, wey be God eternal will, and create dem anew by grace inside that rose wey dey burn with love, wey the Blood of Christ make deep red, and na inside am we receive washing from sin for Baptism? Think am well: no be you or any other person ever wash dem like that or give dem that glorious rose, but na only our Mother, Holy Church, through the highest Pontiff wey hold the keys, Pope Urban VI. How your soul fit bear to collect from dem wetin you no fit give dem? If this one no touch your heart, the shame wey you don enter for the eyes of the world no even touch you? This shame don plenty pass before since you change side; because no be long ago you confess the truth and your own wrong, and you show say you ready to put yourself, like daughter, under your papa mercy. But since then, you don do worse pass before, whether na because your heart no pure and you pretend say wetin no dey there dey, or because justice want make I do penance again for my old sins, as I no merit to see you for peace and quiet, dey suck for Holy Church breast. E dey pain me so much that I no fit carry any cross wey heavy pass this one for this life, when I think about the letter wey I receive from you, where you confess say Pope Urban na the true highest father and priest, and you talk say you ready to obey am, but now I dey see the opposite.”
For this letter, Catherine pour out to the woman wey still dey alive a song of sorrow over her soul wey don die. She no dey argue again; for now, the sorrow wey fill her as she dey think about the woman stubborn sin and the destruction wey dey come upon am don cover the political side of the matter. Na this woman Catherine don get special tender love for since her youth, and na inside this woman she once hope to see true Defender of the Faith. Make we notice say she dey inside trance as she dey write. Whatever that mysterious state really be, we fit dey sure say the thoughts wey she speak that time come from deep inside her being, below wetin she dey consciously aware of. So this one fit give us more evidence of how strong her feelings about Giovanna be.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest mama for Christ sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood, with the desire to see you get compassion for your own soul and body. Because if we no get mercy on our own souls, other people mercy and pity no go help us much. Soul dey treat itself with great cruelty when e use e own free choice put the knife wey fit kill am for e enemy hand. Because our enemies no get any weapon wey dem fit use wound us. Dem for like do am well-well, but dem no fit, because na only our will fit wound us; and as for our will, no demon or creature fit move am or force am to commit even the smallest fault beyond wetin e choose. So the crooked will wey gree join our enemies evil na knife wey dey kill the soul wey use e own free choice put am for these enemies hand. Who we go call the one wey wicked pass–the enemies or the very person wey receive the blow? Na we wicked pass, because we gree to our own death.
We get three main enemies. First, the devil, wey no get strength if I no make am strong by agreeing to e evil. E dey lose e strength through the power of the Blood of the humble Lamb wey no get stain. The world with all e honour and enjoyment, wey be our enemy, no get strength too, except for how we dey strengthen am to wound us when we hold these things with love wey no get control. Na through the gentleness, humility and poverty, through the shame and disgrace of Christ wey dem crucify, this world wey be tyrant dey destroyed. Our third enemy, our own weakness, become weak; but reason dey strengthen am through the union wey God don make with our human nature, as He clothe the Word with our human nature, and through the death of that sweet and loving Word, Christ wey dem crucify. So we strong, and our enemies weak.
So, na true well-well say we dey cruel to ourselves pass as our enemies dey cruel to us. Because without our help, dem no fit kill us or harm us, since God no give us these enemies make dem defeat us, but make we defeat dem. Na then our courage and the way we stand firm go show. But I no see how we fit avoid this kind cruelty and become people wey dey show mercy without the light of our most holy faith, wey dey open the eye of our mind make we see how this cruelty dey displease God and harm soul and body, and how mercy dey please God and help our salvation.
My dearest mother–I call you mother because I see you as faithful daughter of Holy Church–e be like say you no dey show yourself mercy. Ah! Ah! Because I love you, I dey grieve over the bad condition of your soul and body. I go willingly lay down my life to stop this cruelty. Many times I don write you because I dey feel compassion for you, dey show you say wetin dem present to you as truth na lie; and dey show you the sanda of God’s justice, wey dey ready for you if you no run from this great wrong. To sin na human thing, but to continue for sin na thing of the devil. Ah! Nobody dey tell you the truth, and you no dey look among God’s servants for those wey fit tell you, so that you no go remain for condition of condemnation. Ah, how blessed my soul for be if I fit come your side and lay down my life to restore the good things of heaven and earth to you; to collect from you the knife of cruelty, wey you don use kill yourself, and help give you the knife of mercy, wey dey kill vice; so that you go wear holy fear of God and love of truth like cloth, and bind yourself to His sweet will!
Ah, no wait for time wey you no sure say you go get! No choose to make my eyes pour rivers of tears over your miserable soul and body–that soul wey I hold as my own! If I consider that soul, I see say e don die, because e don separate from im body; no be Pope Urban VI. e dey persecute, but our truth and faith. My mother and my daughter, I been expect, as you used to write me, say through you and by God’s grace, this truth and faith go spread among people wey no believe, and say you go proclaim and support dem among us, and defend dem whenever we see any stain appear from people wey don get or been get this stain. Now I see the exact opposite dey show for you, through the evil advice wey dem don give you because of my sins. You don accept am like person wey no get mercy for your own salvation; and I see say no human being go fit restore wetin you don lose, but you yourself must give this account before the highest Judge. No be ignorance make you commit this offence, as if you no know wetin right, because dem show you the truth; but you no know how to turn back from wetin you don start, because the knife of stubborn and selfish will dey destroy knowledge and choice, dey make you see wetin be your greatest honour as shame. Because to continue for wrongdoing and for this kind evil na the greatest disgrace, and e dey make person become sign of shame before other people’s eyes; but to escape from dem na the greatest honour; and through honour and the sweet smell of virtue, person dey escape shame and quench the bad smell of vice.
And if I consider your condition concerning those goods of this world wey no dey last, wey dey pass like wind–according to law, na you yourself don take dem away from yourself. Wetin remain na for you to receive the final judgment wey go actually take dem from you and publicly declare you as heretic. My heart dey break and yet e no fit break, because I fear say the devil fit darken the eye of your mind so much that you go suffer that loss, and that kind shame and confusion wey I go consider worse than the loss wey you go suffer. And you no fit cover am by saying, “Dem go do this to me unjustly, and wetin dem do to person unjustly no dey bring shame.” You no fit talk that one; because e go be just to do am, both because of the offence wey you don commit, and because he get power to do am as the highest and true pontiff wey he be, wey the Truth truly choose. Because if he no be so, you for no commit any offence. So e go be just. But because of love, he never do this, like kind father wey dey wait for im son to correct himself. Still, I fear say he fit do am, as justice and the way you don continue for evil for long fit compel am. And I no dey talk this like woman wey no know wetin she dey talk.
And if you tell me say, “I no send this matter, because I strong and I get power, and I get other lords wey go help me, and I know say e weak”—I go answer you say person wey dey guard city with force and great zeal dey tire imself for nothing, if God no guard am. And you fit talk say God dey with you? We no fit talk so, because you don make Him stand against you as you stand against truth; you don put yourself against Him, and na truth dey set person wey hold on to am free, and nobody fit defeat am. So you get reason to fear, and no put your trust for your strength and power, even if you get more pass the one wey you get now. And e get reason to find comfort for im weakness inside Christ, sweet Jesus, wey e dey stand for His place, as e trust for His strength and help. Na He go send help to am from side wey we no fit imagine. And you know say if God dey for you, nobody go fit stand against you.
So make we fear God, and tremble under the rod of His justice. Make we correct ourselves, and no go further for this way. Show yourself mercy, and you go draw the mercy of God down upon yourself. Get compassion for the many souls wey dey perish because of you; you go give account of them before God when you reach the last moment of death. Healing still dey for us, and time still dey wey we fit turn back; and He go receive you with great kindness. I sure say if you go show mercy and no treat your soul and your body with cruelty, you go do this, and you go get pity for the people wey you dey rule: if not, you no go do am. Na why I talk say I want see you show mercy and no treat your soul with cruelty. And so I dey beg you, because of the love of Christ wey dem crucify, make you at least hold on to the truth wey dem announce to you and to the other lords of the world, and want make others hold on to am too. And if you talk say, “I still dey doubt am,” no take side until the matter clear for you, and no do wetin you no suppose do. Seek light and counsel from people wey you see say dem fear God, no be from people wey belong to the devil, wey go give you bad counsel for wetin dem no hold to themselves. Fear, fear God, and keep Him before your eyes, and remember say God dey see you, and His eye dey upon you, and His justice demand say every fault must get punishment and every good must get reward. Show mercy, ah, show yourself mercy! I no get any other thing to tell you. Remain inside the holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP
TO BROTHER RAIMONDO OF THE ORDER OF PREACHERS WHEN E DEY GENOA
Catherine go suffer wounds for the house of her friends wey go pain her pass any one wey we don mention so far. The letters wey we don give already don show us how close and tender her relationship with the father of her soul be, both for human matters and for spiritual matters, the father wey “that sweet mother, Mary, give her.” As person dey read the story, e go come share her affection for good Father Raimondo. The kind person wey e be fit belong to the trecento, rather than the more demanding age wey follow am. E be the simplest and most humble of men—though e no lack everyday good sense at all; e still be one of the men wey no too get heroic courage. Catherine, like most people wey their spirit dey reach high, expect heroic courage from the people wey dear to her, as something normal. Other people dey wish comfort, enjoyment, and fulfilment of ambition and desire for the people wey dem love; Catherine seek sorrow, hardship, and the chance for them to offer their lives as noble sacrifice for the sins of the Church and the world. The strong desire wey she get for them to receive the crowning grace of martyrdom almost reach the one wey she get for herself. But Fra Raimondo no get any liking at all for martyrdom. As events unfold for those harsh times, im chance to suffer am come, and e reject am at once. Urban, maybe because Catherine urge am, don send Raimondo go meet the King of France, and Raimondo don solemnly bid farewell to the woman wey be both im spiritual daughter and mother, no doubt as e think say e no go see her face again. E go the port of Genoa, with plan to sail from there go France. But the warships of the antipope try block the passage; and Raimondo accept the obstacle (person fit imagine say e accept am without much trouble), and allow imself to give up the journey.
Catherine write am two letters about the matter. The first one short, and the way she take write am get small play inside: “Ah, my naughty father” (_cativello padre mio_), she talk, “How blessing for full your soul and my own if to say you use your blood seal one stone for Holy Church! I really wish say I fit see you don pass this your pikin behaviour—see you don lose your milk teeth and begin chop bread; the more the bread don stay and get mould, the better!” E clear say Raimondo don answer this letter, and person fit imagine say e write with words wey dey beg make she no too blame am, as e dey fear say Catherine fit love am less because e fail. Yet, after everything, e still assume say she go happy as e escape—na so strong we dey expect say our friends go see things the same way we see dem. For this her reply, she open all her heart. True true, among the things wey the passing years don carry reach us, few reveal love wey disappointment wound but wey still remain faithful in such a touching way. By this time, Catherine don go far for her own Via Dolorosa. One of the stations of her sorrow na when she and her friend part: “And you don leave me here, and you don go away with God.” Here na another station, wey get deeper pain: “Faithful obedience for do more for the eyes of God and people pass all human careful planning; na my sins don stop me from seeing am for you.” With suffering wey still get joy inside, she don release Raimondo make e serve God; now, with suffering wey bitter shame join, she see say e no remain true to wetin God call am to do. She no waste words to blame am. As her way be, she begin by sincerely accusing herself, then she go on to comfort the weakness of the man wey suppose guide her, as she gently give am carefully reasoned assurance say her love for am no change. At the same time, she no draw back from talking plainly and sharply about his sin and how e don disappoint her, and she no excuse the sin. Even though the letter show care, gentleness, and even plenty courtesy, every line still show the loneliness wey Raimondo action cause her. No rebellion dey her spirit: “Even with all this, I still remain for peace, because I sure say nothing dey happen without mystery,” she sigh. But we grieve as we begin see, with new awe, how lonely her great soul dey, when we realise say na Raimondo she go still have to share her deepest confidence with for the suffering wey she dey enter even now.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest father for Christ sweet Jesus: Na me, Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood, with the desire to see the light of most holy faith for you. This light dey show us the way of truth, and without am, no activity, desire or work of our own go bear fruit, or reach the end wey make us begin am; instead, everything go remain incomplete—we go slow to love God and our neighbour. Na this be the reason: e be like say love dey great reach as faith dey great, and faith dey great reach as love dey great. Person wey love dey always faithful to the person wey e love, and e dey serve am faithfully till death. From this, I see say, true true, I no love God, and I no love the creatures through God: because if I truly love Him, I for remain faithful in such a way say I go give myself to death one thousand times every day, if e necessary and possible, for the glory and praise of His Name. Faith no for fail me, because love for God, for virtue and for Holy Church go make me ready to endure. Then I for believe say God na my helper and my defender, as He be for those glorious martyrs wey go with joy to the place where dem kill dem for their faith. If I faithful, I no for fear; instead, I for hold am as sure say the same God wey stand for dem dey stand for me too; and His power to provide wetin I need no reduce at all, whether na for ability, knowledge or will. But because I no love, I no truly entrust myself to Him. Instead, the fear wey dey rise from my flesh dey show me say my love no hot and e no cold, and unfaithfulness to my Creator, together with trust for myself, don darken the light of faith. I confess, and I no deny, say dem never uproot this root of evil from my soul. Because of this, the works wey God want do, or wey He put for my way, dey meet obstacle, so dem no dey reach the clear end wey go bear fruit, wey make God begin dem. Ah me, ah me, my Lord! Wahala for me, miserable person wey I be! Na so I go dey find myself every time, for every place and for every condition? I go always use my unfaithfulness block the way for Your providence? Yes, true true, na so e go be, unless You, through Your mercy, undo me and make me new again. So, Lord, undo me, and break the hardness of my heart, so that I no go be tool wey dey spoil Your works!
And I dey beg you, fada wey I love well-well, make you pray with all your heart make me and you together fit sink ourselves inside the Blood of the humble Lamb, wey go make us strong and faithful. We go feel the fire of God’s love: we go work together with His grace, no be to scatter or spoil wetin the grace dey do. Na so we go show say we dey faithful to God, and say na His help we trust, no be our own knowledge or other people’s knowledge.
Na with this same faith we go love the creature; because just as love for our neighbour dey come from love for God, na so e still be with faith, both the one wey concern everybody and the one wey concern particular people. Just as general faith dey wey match the love wey we suppose get for every creature, special faith still dey for people wey love one another more closely: like this love, wey don establish one close, special love between the two of us, beyond the love wey we get for everybody, one love wey faith dey show. The love wey this faith dey show plenty so tey e no fit believe or imagine say any one of us want anything apart from wetin go good for the other person. And e dey believe this with all seriousness, because na this good e dey seek with strong determination before God and people, always dey seek the glory of God’s name and wetin go benefit the other person’s soul; e dey press for God’s Help, so that as the help dey add burdens, e go still add strength and the power to persevere for long. Na this kind faith person wey love dey carry, and e no dey reduce am for any reason, whether na wetin people talk, the devil’s deception, or change of place. If anybody do otherwise, na sign say the person’s love for God and neighbour never complete.
As I understand from your letter, e be like say many different battles come meet you, with thoughts wey trouble your mind, through the devil’s deceit and through your own bodily desires. E come be like say the load wey dem put for your head pass wetin you fit carry. For your own eye, you no strong reach make I use my own measure measure you, and because of this, you begin doubt whether the affection and love wey I get for you don reduce. But you no see the matter well, and na you show say my own love don grow more, while your own don grow less; because na the same love wey I take love myself I take love you, with living faith say everything wey you lack, God go complete am through His goodness. But this never happen yet, because you don sabi find ways to throw your load down for ground. You dey bring plenty small-small excuses give us to cover your weakness wey lack faith, but no be in a way wey go stop me from seeing am clearly enough now; and e go good for my eye if no other person notice am apart from me. Yes, yes, I dey show you say the love wey I get for you don increase inside me, e no dey go down. But wetin I go talk? How your lack of understanding fit give room even to the smallest of those thoughts? You fit ever believe say I want anything apart from life for your soul? Where the faith wey you always get before, and wey you suppose get, dey? And where the certainty wey you get before dey, say before anything happen, God don see am and determine am for His presence—not only this one, wey be such great deed, but even the smallest thing? If you bin remain faithful, you for no dey move up and down with doubt like this, or come dey fear God and me; instead, like faithful son wey ready to obey, you for go do wetin you fit do. And if you no fit walk stand straight, you for crawl with your hands and knees; if you no fit go as Frate, you for go as pilgrim; if money no dey for us, person for go beg. This faithful obedience for achieve more before God and inside people’s hearts than all human careful planning. My sins don stop me from seeing this for your life.
Even so, I dey very sure say, although selfish desire dey there, you still get holy and good intention before, and you still get am now, to fulfil God’s will and the will of Christ for earth, Pope Urban VI, better. But no be say I for want make you stay; no, na to begin the journey at once, anyhow and through any road wey open for you. Day and night, God dey press me concerning many other things too; but because of the carelessness of the person wey suppose do them, and most of all because of my sins wey dey block every good thing, all of them dey come to nothing. And so, ah, my sorrow! we dey see ourselves dey drown, and sins against God dey increase, with plenty torment; and I dey live inside the agony of delay. May God, for His mercy, soon take me comot from this life of shadows!
We see for the kingdom of Naples say this last disaster worse pass the first one; and so many evils fit happen there, wey we pray make God put right! But for His pity, He show the disaster and the remedies wey dem suppose use. But, as I don talk, my many faults dey block every good thing. I go get plenty things to tell you about these matters, unless I receive the greatest grace, wey be to leave this earth before I see you again.
Yes, as I dey talk, I wish with all my heart say you for don go. Still, I dey keep myself for peace, because I dey sure say nothing dey happen without mystery; and also because I don remove the load for my conscience, as I do wetin I fit do so that dem go send messenger to the King of France. Make the mercy of the Holy Spirit bring am to pass! Because on our own, we be bad workers.
As for to go quickly to the King of Hungary, e clear say the Holy Father go glad well-well, and e don plan say make you go with other companions. Now, I no know why, e don change im mind, and e want make you stay where you dey, and do any good wey you fit do. I beg you, make you put all your heart for this work.
Give up yourself, and every pleasure and consolation wey be your own; and make dem throw soil wey grass dey on top upon those wey don die, and with the ropes of humble desire and holy prayer, make dem bind the hands of divine justice, the devil, and the desires of the flesh. Dem dey offer us as dead people for the garden of Holy Church, and to Christ for earth, the lord of that garden. So make we do the works of dead people. Person wey don die no dey see, no dey hear, and no dey feel. Be strong to kill yourself with the knife of hatred and love, so that you no go hear the mockery, the insults, and the reproaches of the world, wey those wey dey persecute Holy Church go direct at you. No let your eyes see things as wetin no possible to do, or see the torment wey fit follow; instead, make dem see with the light of faith say through Christ wey dem crucify, you fit do all things, and say God no go put load wey pass wetin person fit carry. In fact, we suppose rejoice for heavy loads, because na then God dey give us the gift of fortitude. With love to endure, the flesh no go dey feel pain so sharply again; and so, as we don die, die so, we fit feed ourselves for this garden. When I see this, I go count my soul as blessed. I dey tell you, sweetest father, say whether we want am or not, the times wey we dey today dey call us to die. So no dey alive again! Bring pains to an end inside pain, and increase the joy of holy desire inside the pain; so that our life no go pass in any other way except inside desire wey dem don crucify, and so that we go willingly give our bodies make wild animals chop; that na to say, for love of virtue, make we willingly throw ourselves upon the tongues and hands of people wey dey behave like wild animals, as those others do, wey work as dead people for this sweet garden, and water am with their blood, but first with their tears and sweat. And I–(my life full of sorrow!)–because I no give am enough water, dem no allow me to give am my blood. I no want make e be like this again, but make our life become new and make the fire of desire increase!
You ask me to pray to the Divine Goodness make He give you the fire of Vincent, of Lawrence, and of sweet Paul, and the fire of John wey full of charm–as you dey talk say na then you go do great things. And so I go glad. Truly, na truth I dey talk: without this fire, you no go do anything, whether small or big, and I no go glad because of you.
So, as I consider say na so e be, and say I don see proof of am, one strong urge don grow inside me, with great zeal before the sweet face of God. If you dey near me for body, truly I for show you say na so e be, and I for give you more than words. I dey rejoice, and I want make you rejoice; because, as this desire dey grow, He go fulfil am inside you and me, because He dey accept holy and true desires; provided say you open the eye of your mind for the light of the holiest faith, so that you go know the truth of the will of God. When you know am, you go love am, and when you love am, you go remain faithful, and no trick of the devil go cover your heart with shadow. As you remain faithful, you go do every great thing inside God: wetin He put for your hands go reach perfect fulfilment; that na to say, nothing from your own side go stop am from reaching perfection. With this light, you go dey careful and modest, and your words go carry weight, for your speech and conversation and for all your works and the way you dey live; but without am, you go do the opposite for your ways and habits, and every other thing go turn against you.
So, as I know say na so e be, I desire to see the light of faith wey holy pass for your inside; and na so I want make you get am. And because na this I want, and I love you without measure for the sake of your salvation, and I strongly desire to see you for the state of people wey don reach perfection, na im make I dey beg you with plenty words–but I for even prefer to show am with action; and I dey rebuke you, so that you go dey continually turn back to examine yourself. I don do my best, and I go continue to do so, to make you carry the burden of people wey don reach perfection for the honour of God, and to ask His goodness to make you reach the final state of perfection; that is, to shed your blood for Holy Church, whether your servant, wey be your flesh, want am or not. Lose yourself inside the Blood of Christ wey dem crucify, and bear my faults and words with good patience. And anytime dem show you your faults, rejoice, and thank the Divine Goodness, wey don appoint person to labour over you, person wey dey watch over you before Him.
As for wetin you write tell me, say antichrist and his members dey try hard to get hold of you, no fear; because God get power to take away their light and their strength, so that dem no go fit fulfil their desires. Besides, you suppose think say you no worthy of this kind great good, and so you no need to fear. Get confidence; because sweet Mary and the Truth go always stand for your side.
I, worthless slave, wey dem place for the Field, where dem shed blood for love of the Blood–(and you don leave me here, and go with God)–no go ever stop to work for you. I beg you, act in such a way wey you no go give me reason to mourn, or bring shame on me before God. As you be man when you dey promise say you willing to act and endure for the honour of God, no come turn woman when we reach the time to lock the lock; because I go appeal against you to Christ wey dem crucify and to Mary. Take care, so that wetin happen to the abbot of St. Antimo no go later happen to you. Because of fear, and under the excuse say e no want put God to the test, e leave Siena come Rome, as e think say e don escape im prison and dey safe; but dem throw am inside prison, with the punishment wey you know. Na so dem dey cure hearts wey no get courage. So be man, be man fully: so that dem fit grant you death.
I beg you to forgive me for anything wey I fit don talk wey no give God honour or show you the reverence wey you deserve: make love excuse am. I no get anything more to tell you. Remain inside the holy and sweet grace of God. I ask for your blessing. Sweet Jesus, Jesus wey be Love! TOP
TO URBAN VI
Na this be the last letter to Urban wey we get. If, as e look likely, na also the last one wey Catherine write to am, then she must don write am on the Monday after Sexagesima, 1380, under the circumstances wey she describe for us for the next letter wey we go present. By that time, she don already enter the mystical agony wey come before her _transitus_.
The letter refer to some details for history wey we no know and we no get interest in. Still, e get special interest wey no common. That fine sweetness wey often dey blend in such a unique way with Catherine voice of authority never show more clearly than for here. Urban habit of acting rashly and changing im stand, and im sudden bursts of anger wey no follow reason, wey by this time dey push even im friends away, no fit receive rebuke wey clearer or gentler than this. Person heart dey pain to think of the kind man wey this woman, wey get tender feelings and noble mind, find herself compelled by her faith not only to remain loyal to, but also to defend. Not even once for Catherine active life dem allow her fight for a cause wey clear, or at least for a cause wey person fit support with undivided heart; the sorrow of the situation show clearly for the gentle and patient firmness of her voice. But the letter get deeper interest, if na really the last one wey she write to am. As we know the circumstances wey she write am under, we must wonder at how clear her thoughts and words be, and at the steady and definite wisdom wey she use discuss how events dey unfold for the outside world. Surely, e mean something important to person wey dey study the human mind say woman wey dey deep inside the kind experience wey the next letters present fit write like this. Truly, Catherine whole life show say the common opinion no true, say people wey get mystical experiences no fit make sound judgment or keep acting with wisdom for the confused affairs of this world.
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My father wey I love pass and wey sweet to me for Christ sweet Jesus: Na me, Catherine, your poor daughter wey no worthy, dey write to you with strong desire to see wisdom for good judgement and the sweet light of truth inside you. I want see you follow the glorious St. Gregory, and lead holy Church with that kind wisdom, so that e no go ever become necessary to take back anything wey Your Holiness order or do, even the smallest word. This way, God and people go see say you stand firm for truth, as e suppose be for the true holy High Priest. I dey beg God, because of His love wey nobody fit measure, make He clothe your soul with this wisdom and light; because e be like say we really need light and wisdom for good judgement, especially Your Holiness and anybody else wey fit dey your position, most especially for this time wey we dey now. Because I know say you get desire to find these things inside yourself, I dey remind you about dem, and dey show you the desire of your own soul.
Holy Father, I don hear about the reply wey the Prefect give with violence; truly, na reply wey full of fierce anger and disrespect towards the ambassadors from Rome. Because of that reply, e be like say dem go hold one General Council, and after that, the heads of the different wards and some other good men go come meet you. I dey beg you, most holy father, make you continue as you don start: dey meet with dem often, and use wisdom take bind dem with the bonds of love. So I dey beg you now, concerning wetin dem go tell you when dem hold the Council, make you receive dem as gently as you fit, and show dem wetin Your Holiness think say dem must do. Forgive me–because na love dey make me talk wetin perhaps no need to talk, since I know say you must understand the character of your sons from Rome. Na gentleness dey draw dem come and hold dem pass any force or harsh words. You also know how greatly you and holy Church need to keep these people obedient and respectful towards Your Holiness, because na here the head and beginning of our faith dey. And I dey humbly beg you make you always use wisdom aim to promise only wetin e suppose dey possible for you to carry out fully, so that loss, shame and confusion no go follow later. Forgive me, most sweet and holy father, for these words wey I dey tell you. I trust say your humility and kindness go make you accept say I talk dem, and you no go dislike or look down on dem because dem come from the mouth of one woman wey deserve serious contempt. Because humble person no dey look who dey talk to am, but e dey pay attention to the honour of God, to truth, and to im own salvation.
Take heart, and no fear because of any bad reply wey this person wey rebel against Your Holiness don give or fit give, because God go take care of this matter and every other thing, as the Ruler and Helper of the ship of holy Church, and of Your Holiness. For my sake, stand strong with courage, inside holy fear of God; make your words, your way of life and everything wey you do be complete good example. Make all of dem shine clearly before God and people, like light wey dem put for the lampstand of holy Church, wey all Christian people dey look to and suppose look to.
I also dey beg you make you bring us some help concerning wetin Leo tell you, because this scandal dey grow bigger every day. No be only because of wetin dem do the ambassador from Siena, but also because of the other things wey people dey see day by day, wey reach to stir anger inside the weak hearts of people. No be this person you need now, but somebody wey go be instrument of peace, no be of war. Even if na good zeal for justice dey move am to act, plenty people dey act like that with so much disorder and sudden anger, so tey dem abandon all reason and moderation. So I dey earnestly beg Your Holiness make you come down to meet people for their weakness, and provide one physician wey go sabi cure the sickness better pass am. And no wait so long that death go follow, because I dey tell you say if dem no find any other help, the sickness go grow worse.
Then remember the disaster wey fall on the whole of Italy, because dem no guard against bad rulers, wey rule in the kind way wey cause dem to strip the Church of God of wetin she get. I know say you know this: now make Your Holiness see wetin suppose happen. Make your heart find comfort, make your heart find sweet comfort; because God no despise your desire, and He no despise the prayer of His servants. I no get any more thing to tell you. Remain for the holy and sweet Grace of God. With humility, I dey ask for your blessing. Sweet Jesus, Jesus wey be Love. TOP
LETTERS WEY DESCRIBE THE EXPERIENCE BEFORE DEATH
“Fight and fear for inside and outside,” don be Catherine portion for long time. Now the end don near. Since when she be young girl, she don face one great contradiction. Perhaps the hardest test for Christian faith through all the ages na wetin people dey see for the visible Church of Christ. This lasting parable of the difference between wetin suppose be and wetin really dey happen perhaps never pain any devoted soul pass as e pain dem for Catherine time, and perhaps we fit safely talk say nobody ever suffer because of am pass her. Her whole life na one Act of Faith: faith wey show even greater courage because she hold on to am despite the spiritual doubt and despair wey dey attack her again and again. For more than one point for her life of service, we see her, as e be like say God’s purpose don fail and this nearly overwhelm her, lift her whole being enter the Presence of God. Na there she receive assurance again, and the fact say this assurance come through mystical ecstasy no make e satisfy her strong, sharp mind any less.
We fit quote one of such experiences here. E appear say e happen for the time when Gregory disappoint her pass; we fit judge how important and deep e be from the fact say she later write am down with more detail, and use am as the foundation for the first book of her “Dialogue.” “Take heart, my dearest father,” she write to Raimondo: “About the sweet Bride of Christ: because the more her troubles and bitterness plenty, na so Divine Truth promise to make sweetness plenty for her…. When I don understand your letters well, I beg one servant of God to offer tears and sweat before God, for the Bride and because of ‘Babbo’s’ weakness.
“Because of this, at once, through divine grace, desire and gladness wey no get measure begin grow inside her. She wait till morning to attend Mass, as na the Day of Mary; and when the time for Mass reach, she take her place with true knowledge of herself, humble herself before God because of her imperfection. And as she rise above herself with strong desire, and look into Eternal Truth with the eye of her mind, she make four petitions there, as she keep herself and her father for the Presence of the Bride of Truth.
“First, the reform of Holy Church. Then God, as He allow her tears to move Him and the ropes of her desire to bind Him, talk say: ‘My sweetest daughter, you see how she don dirty her face with impurity and self-love, and how the pride and greed of those wey dey feed for her breast don make her swell. But take your tears and sweat, draw them from the fountain of My divine love, and clean her face. Because I promise you say no be by sword dem go restore her beauty to her, and no be by cruelty or war, but by peace, and humble prayers wey no dey stop, tears and sweat, wey flow from the sorrowful desires of My servants. So your desire go come true as you patiently remain, and My providence no go fail una at all.’
“Even though salvation of the whole world dey inside this, the prayer still reach out more especially to beg for the whole world. Then God show the great love wey He take create human being, and He talk: ‘Now you don see say everybody dey strike Me. See, My daughter, the many different sins wey dem dey take strike Me, especially their wretched and abominable love of self, where every evil dey come from, wey dem don take poison the whole world. So una wey be My servants, make una adorn unaself for My Presence with plenty prayers, and like this una go reduce the anger of divine justice. And make you know say nobody fit escape from My Hands. Open the eye of your mind and look well at My Hand.’ As she raise her eyes, she see say He hold the whole world inside His Hand. Then He talk: ‘I want make you know say nobody fit take anybody away from Me; because everybody dey under either justice or mercy; so all of dem na My own. And because na from Me dem come, I love dem pass wetin mouth fit talk, and I go show dem mercy through My servants.’ Then, as the flame of desire dey increase, the woman remain like person wey receive blessing and still dey grieve, and she thank the Divine Goodness: because she understand say God don show her the faults of His creatures so that she go feel compelled to rise with more zeal and greater desire. And the holy fire of love increase so much that she regard the sweat of water wey dey pour from her body as nothing, because of her great desire to see sweat of blood pour from her body: and she tell herself, ‘My soul, you don waste your whole life. Na why such great losses and evils don fall on the world and on Holy Church, both as a whole and for each part. So now I want make you do atonement with sweat of blood.’ Then that soul, wey holy desire dey push forward, rise much higher, open the eye of her mind, and look deep into the Divine Love: there she see and feel how much na our duty to seek the glory and praise of God’s Name through the salvation of souls.”
For this remarkable passage, we see how deeply Catherine feel her responsibility, and how that feeling dey grow. Her tears and sweat na to clean the face of the Church, and na through the sorrowful desire of God’s servants redemption go happen. As we know, she no ever be one of those Christians wey believe say everything don already settle by fate, and wey their hope say all go end well dey make dem do nothing. From the day wey she leave her small cell, even though she no want leave, she put all her strength into the life of her time with courage and steady effort wey no tire, even though the problems of that time dey go against her natural character. But Catherine believe deep down say no be work alone go bring salvation to society; prayer go do am too. Or, to talk am better, since e no correct to set work and prayer against each other, the powers wey dey make society new dey begin their work for the realm wey eye no fit see. Prayer for others wey no dey stop, and raising that “holy desire” wey be the key word of her teaching until e become burning zeal to offer herself as sacrifice—na through these means she hope say reform and purification go come. Dem talk say when she young, she pray make dem turn her to something wey go block the mouth of Hell so that other souls no go enter; through this unusual picture from the Middle Ages, person fit see the main desire wey drive her whole life.
The longer Catherine live, the darker the outlook for religious life become. She see the things wey she aim to achieve for practical politics happen one by one, but spiritual failure come make those successes look like mockery of her. The people wey she love pass no live up to the good she expect from dem. She witness wickedness for high positions of religious authority, and people dey use violence and corruption to defend the truth. As she watch these things, the feeling say she must carry out atonement deep inside her soul become so strong that e overwhelm her. E call her towards death, and at the same time e give her one special consolation wey nothing else be like.
Now, make these letters speak for themselves. Dem write dem shortly before she die, to Fra Raimondo, wey still remain the friend wey she trust pass, even though, sadly, e don fail her. We get powerful accounts from other sources about Catherine slow _transitus_–about the long weeks wey she truly dey die, by her own choice, because her heart don break. Those accounts confirm plenty of the details wey dey here. But this account wey the woman herself write about wetin she experience for the secret places of her soul get even greater value–she take great care record every small detail, even though e clear say strong emotion dey move her as she dey write. She write the first of these letters under emotion wey strong so tey e nearly impossible to arrange her thoughts well. The mind no fit find human words wey fit even give small idea of the reality. Wetin Catherine wan describe na the highest point of her life for this earth: the final victory of faith over despair, the final offering of herself as sacrifice, in obedience, as she believe, to the clear Voice of God. The second letter calm pass. God don accept the sacrifice. She dey die, no be through violence from people, like the martyrs wey she don long to share their kind of death, but through the agony of her own heart, wey dey break because of the sins of Holy Church. “I, for this way,” she write with joy, “as the holy martyrs with blood.” And her agony get peace and joy; her last thoughts na for other people; her soul full with the victory of peace. For outside, confusion full everywhere around her; but her own life–the only place where unity dey within our reach–don come together as one whole wey get harmony. To read how she express that life for her letters na to follow one of those tragedies wey dey bring salvation to the world. TOP
TO MASTER RAIMONDO OF CAPUA
… Grief no let me catch my breath because of the desire wey dey suffer crucifixion, wey just begin for the presence of God. For the light of the mind don see its own reflection inside the Eternal Trinity; and inside that depth wey no get bottom, she see the dignity of the being wey get reason, and the misery wey human being dey fall into through the fault of mortal sin, and how Holy Church dey necessary, as God reveal to the heart of His servant; and how nobody fit come enjoy the beauty of God inside the depth of the Trinity except through that sweet Bride; because all people suppose pass through the door of Christ wey dem crucify, and this door no dey anywhere else apart from inside Holy Church. She see say this Bride dey bring life to people, because the life wey she carry inside herself strong so tey nobody fit kill her; and say she dey give strength and light, and nobody fit weaken her for who she truly be, or throw her inside darkness. And she see say her fruit no dey ever fail, but e dey increase forever.
Then Eternal God talk: “Na Me give una human beings all this dignity, wey your understanding no fit grasp. So, look well with grief and bitterness, and you go see say people dey come near this Bride only because of her outer cloth–that na, possessions of this world. But you see say those wey dey seek her very essence–that na, the fruit of Blood–don abandon her completely. Person wey no pay the price of love with true humility and the light of most holy faith, but wan share for this, no go receive life, but death; e go behave like thief wey dey take wetin no belong to am. For the fruit of Blood na for those wey pay the price of love, because na love be her foundation, and she herself na Love Itself. And I want,” Eternal God talk, “make everybody give to her through love, according to how I give My servants grace to serve for different ways, just as dem don receive. But e dey pain Me say I no find anybody wey dey serve there. No, e be like say everybody don abandon her. But I go be the Mediator once again.”
And as the pain and fire of her desire dey increase, she cry out for God front, say: “Wetin I fit do, O Fire wey nobody fit understand finish?” And for His kindness, He answer: “Offer your life again. You fit refuse to ever give yourself rest. Na for this work I appoint you—you and everybody wey dey follow you or wey go follow you. So make una take care say una no ever slack, but make una desire always dey increase; because love dey move Me, and I dey take good care to help una with My grace for body and spirit. And so that any other thing no go occupy una mind, I don make provision: I don stir the person wey I appoint to govern una, and I don lead am and put am for this work through mysteries and new ways; so that she go serve My Church with material things, and una go serve with humble, faithful prayer wey no dey stop, and with any work wey go dey necessary, wey My Goodness go assign to you and to them, each person according to im rank. So, for My sake, give your life, heart and mind completely to that Bride, without thinking about yourself. Set your mind on Me, and look at the Bridegroom of this Bride, wey be the highest Pontiff, and see im holy and good intention—intention wey no hold anything back. And as the Bride dey alone, na so the bridegroom too dey alone. I allow am to cleanse Holy Church with methods wey e dey use beyond measure, and with the fear wey e dey put inside the people under am. But another person go come, wey go draw close to her with love, and go bring her to fulfilment. Wetin dey happen to the soul go happen to this Bride too; because fear first dey take hold of her, but when sins don comot from her, love go then fill her and clothe her with virtue. E go do all this, with sweet support, sweet and gentle, from those wey go nourish them for her breast in truth. But make you do this: Tell My Vicar make e calm imself as far as e fit, and give peace to anybody wey go accept am. And tell the pillars of Holy Church say if dem want put great disasters right, make dem do like this: make dem unite and form one cloak to cover their father methods wey fit look faulty. And make dem live well-ordered life, stay close to those wey fear and love Me, and hold together, as dem put their lower nature aside. If dem do like this, I wey be Light go give dem the light wey Holy Church need. And if dem see say something dey wey dem suppose do among themselves, make dem carry am go meet My Vicar with true unity, quickly, boldly, and after dem don think about am well. Then e go find imself bound not to oppose their goodwill; because e truly get holy and good intention.”
Tongue no fit tell all these mysteries, or wetin mind see and wetin love conceive for heart. As the day wey full of wonders dey pass, evening come reach. And as I feel say the power of love dey draw my heart so much that I no fit resist to go the place of prayer, and as I feel that same state of mind wey come upon me for the time of my death, I lie flat for ground with deep sorrow for sin, because I don serve the Bride of Christ with plenty ignorance and carelessness, and I don cause other people to do the same. When I stand up, with the impression of wetin I don talk still dey before the eye of my mind, God put me before Himself–no be say I no dey before Him always, because He hold everything inside Himself–but na for one new way, as if memory, understanding and will no get anything at all to do with my body. And this Truth reflect inside me with so much light that, inside that deep place, the mysteries of Holy Church become fresh again, together with all the graces wey I receive for my life, both past and present, and the day wey my soul marry Him. All these things then disappear from me as the fire inside me dey increase: and I pay attention only to wetin I suppose do, to offer myself as sacrifice to God for Holy Church and to remove ignorance and carelessness from the people wey God don put for my hand. Then the devils shout destruction upon me, as dem dey try use their terrors to block and weaken my free desire wey dey burn. So dem beat this outer shell wey be my body; but the desire burn even more, and cry out, “O Eternal God, receive the sacrifice of my life inside this mystical body of Holy Church! I no get anything to give except wetin You don give me. So take my heart, and make Your Bride rest her face upon am!” Then Eternal God turn His eyes of mercy towards me, remove my heart, and offer am to Holy Church. And He draw am to Himself with such force that, if He no immediately surround am with His strength–because He no want make the vessel of my body break–my life for don end. Then the devils shout with even louder noise, as if dem don feel pain wey dem no fit bear; dem force themselves to leave terror with me, and threaten say dem go torment me so much that this kind act no go fit happen. But because Hell no fit resist the virtue of humility together with the light of most holy faith, my spirit become more undivided, and work with tools of fire, as e hear, before the Divine Majesty, words wey sweet pass and promises wey go bring gladness. And because na truly so e happen inside such great mystery, from that time tongue no fit talk about am again.
Now I talk say: Thanks, thanks to the Most High Eternal God, wey don put us for battlefield as knights, to fight for His Bride with the shield of most holy faith. That virtue and power wey defeat the devil wey possess the human race don leave the field open for us; na the strength of Godhead defeat am, no be the strength of human nature. So, no be the suffering of our bodies dey defeat the devil now or go defeat am, but na the strength of the fire of divine love, wey dey burn with great heat and wey nobody fit measure. TOP
TO MASTER RAIMONDO OF CAPUA OF THE ORDER OF PREACHERS
For the Name of Jesus Christ wey dem crucify and of sweet Mary:
My dearest and sweetest father for Christ sweet Jesus: Na me Catherine, servant and slave of the servants of Jesus Christ, dey write to you inside His precious Blood; with the desire to see you as pillar wey dem newly set firm inside the garden of Holy Church, like faithful bridegroom of truth, as you suppose be; and then I go count my soul as blessed. So I no want make you look back because of any trouble or persecution, but I want make you glory inside trouble. Because na through endurance, and no other way, we dey show our love and steadfastness, and give glory to God’s Name. Now na the time, dearest father, to forget yourself completely, and no think about yourself even small: just as those glorious workers do, wey ready with such love and desire to give their life, and wey water this garden with blood, with humble prayer wey no dey stop, and with endurance reach death. Take care make I no see you dey fear; no let your own shadow frighten you; instead, be brave fighter, and never abandon that yoke of obedience wey the highest pontiff don put upon you. Also, inside the Order, do wetin you see say go honour God; because the great goodness of God demand this from us, and na for this alone He appoint us.
See the serious need wey we dey see for Holy Church; because we see say dem don leave am completely alone! Na wetin the Truth show be this, as I dey write you for another letter. And as dem don leave the Bride alone, na so dem don leave im bridegroom too. O father wey sweet pass, I no go keep quiet about the great mysteries of God without telling you. I go tell you about dem as briefly as I fit, as far as weak human tongue fit explain dem. And again, I dey tell you wetin I want make you do. But receive wetin I dey tell you without pain, because I no know wetin the Divine Goodness go do with me, whether E go want make I remain here, or E go call me come meet Am.
Fada, fada and son wey dear pass, God don do wonderful mysteries, from the Day of Circumcision reach now; mysteries wey no tongue fit tell finish. But make we pass over all that time, come reach Sexagesima Sunday, when those mysteries wey you go hear happen, as I dey write you about them for short: e never be like say I don ever bear anything like them. The pain for my heart too much, so tey the tunic wey I wear tear open for all the part wey I fit hold; and I dey turn round inside the chapel like person wey convulsion dey shake. The One wey hold me don surely take my life away. Then, when Monday come, for evening, I feel compelled to write to Christ for earth and to three cardinals. So I ask make dem help me, and I go enter the room where I dey study and write. After I don write to Christ for earth, I no fit write again, because the pains for my body don increase well-well. After I wait small, the terror wey demons bring begin, so tey e leave me completely dazed; dem dey rage against me as if na me, ordinary worm wey I be, dem use take collect from their hands wetin dem don hold for long time inside Holy Church. The terror, together with the pain for my body, too much, so tey I wan run comot from the study room go chapel—as if na the study room cause my pains. So I stand up, and as I no fit waka, I lean on my son Barduccio. But suddenly, something throw me down; and as I lie there, e be like say my soul don separate from my body; no be the way e happen when e really separate before, because that time my soul taste the goodness wey those wey no dey die dey enjoy, as e receive that Highest Good together with them; but this one now be like special case, because e no be like say I dey inside the body, but I see my body as if na another person own. And my soul, as e see the sorrow of the person wey dey with me, want know whether I get any power over the body, so I fit tell am: “My son, no fear”; and I see say I no fit move my tongue or any part of the body, just like body wey don die completely. Then I leave the body just as e dey; and my understanding fix on the depth of the Trinity wey no get bottom. My memory full of remembrance of wetin Holy Church and all Christian people need; and I cry before His Face, and with confidence I ask firmly for divine help, as I offer my desires to Him, and press Him by the Blood of the Lamb and the pains wey He don bear. And the request strong so tey e sure me say He no go refuse that prayer. Then I ask for all of una, as I pray make He fulfil His will and my desires inside una. Then I ask make He save me from eternal condemnation. And as I remain like this for very long time, so tey the Family dey mourn me as person wey don die, all the terror of the demons comot at this point. Then the Presence of the Humble Lamb appear before my soul, dey talk: “No fear: because I go fulfil your desires and those of My other servants. I want make you see say I be good master, wey dey work like potter, dey break down and mould vessels again as e please Him. I know how to break down and mould these My vessels again; and na why I take the vessel of your body, and mould am again inside the garden of Holy Church, for different way from before.” And as this Truth hold me close, with ways and words wey sweet well-well, wey I no go tell here, the body begin breathe small, and begin show say the soul don return to the vessel wey e dey stay. Then wonder fill me. And the pain wey remain for my heart strong so tey I still get am there. All pleasure, all refreshment and all food comot from me that time. Later, when dem carry me go one place upstairs, the room appear full of devils: and dem begin another battle, the most terrible one wey I don ever face, as dem try make me believe and see say no be me dey inside the body, but na unclean spirit. After I don call for divine help with sweet tenderness, without refusing any hard work, I still talk: “God, hear me and come help me! Lord, hurry come help me! You don allow make I dey alone for this battle, without the refreshment wey the father of my soul dey give me, the one wey I no get again because I no show gratitude.”
Two nights and two days pass inside these strong storms. Na true say my mind and desire no get any rest, but dem remain fixed on wetin dem dey face; but my body be like say e almost fail. After that, for di Day of di Purification of Mary, I want attend Mass. Then all di mysteries happen afresh; and God show di great need wey dey, as e later come clear; because di whole of Rome don almost enter revolution, as people dey talk bad about one another in shameful way, without much reverence. Na only say God don pour oil for dia hearts, and I think say di matter go end well. Then God give me this command wey I must obey: throughout this holy season of Lent, make I offer di desires of di whole Family as sacrifice, and make dem celebrate Mass before Him with only this one intention–that na, for Holy Church–and make I myself attend Mass every morning as day dey break–something wey you know say no possible for me; but as I dey obey Him, everything don possible. And this desire don become part of my body so much, that my memory no dey hold any other thing, my understanding no fit see any other thing, and my will no fit desire any other thing. No be so much say di soul dey turn away from things for this world because of this–but, as e dey converse with di True Citizens, e no fit and e no go rejoice for dia joy, but for dia hunger, wey dem still dey feel, and wey dem feel when dem be pilgrims and travellers for this life.
Na through this way, and many other ways wey I no fit talk, my life dey finish and pour out for this sweet Bride: my own na through this road, and di glorious martyrs own na with blood. I dey beg di Divine Goodness make He soon allow me see di redemption of His people. When di hour of terce reach, I dey stand up from Mass, and you go see woman wey be like dead person dey go St. Peter’s; and I dey enter again to work inside di ship of Holy Church. Na so I dey stay there till di hour of vespers nearly reach: and I no go leave this place, whether day or night, until I see say this people don settle at least small for lasting peace with dia papa. This my body dey without any food, without even one drop of water: inside this kind sweet suffering for body wey I never endure before; so much that na only small thing remain make my life end. Now I no know wetin di Divine Goodness go do with me: as for my inner feelings, I no dey talk say I fit perceive His will for this matter; but as for wetin my body dey feel, e be like say this time I go confirm dem with new martyrdom inside di sweetness of my soul–that na, for Holy Church; then, perhaps, He go make me rise again with Him. Na so He go put end to my miseries and to my desires wey dem don crucify. Or He fit use His usual ways to give my body strength. I don beg and I still dey beg His mercy make His will happen inside me, and make He no leave you or di others as orphans. But make He always guide una for di way of di teaching of Truth, with true light wey perfect well-well. I dey sure say He go do am.
Now I de beg you and strongly urge you, fada and pikin wey dat sweet Mama, Mary, give, make you understand say if God de turn di eye of His mercy towards me, na because He want renew your life; and as person wey don die to every desire of di flesh, make you throw yourself inside dat ship of Holy Church. And always use sense for your conversations. You fit get only small time for di actual cell; but I want make you always get di cell of your heart, and always carry am with you. Because as you know, as long as we lock ourselves inside am, enemies no fit harm us. Then na God go guide and arrange everything wey you go do. I still de beg you make you use holy and true prudence make your heart mature; and make your life be example to worldly people, as you no ever follow di customs of di world. Make dat generosity towards poor people and dat poverty wey you willingly choose and don always practise become new and fresh inside you, with true and perfect humility. No slack for these things because of any high office or honour wey God fit give you, but go deeper inside dat Valley of Humility, as you de rejoice for di table of di Cross. Receive di food of souls there: de embrace di Mama, humble, faithful prayer wey no de stop, and holy vigil: de celebrate every day, unless one special reason dey. Run from idle and unserious talk, and make you mature and show maturity for your speech and for every way. Throw away all softness towards yourself and all fear wey be like slave fear; because di sweet Church no need dat kind people, but people wey de hard on themselves and get compassion for her. Na these things I de beg you make you take care to observe. I still de beg make you and Brother Bartolomeo and Brother Tommaso and di Master gather di book and any of my writings wey una fit find for una hands, and do with dem wetin una see say go honour God pass: you and Misser Tommaso too–things wey I find some refreshment inside. I still de beg you, as far as you fit, make you be shepherd and leader to this Family, like papa, de keep dem for di joy of love and for perfect unity; so dat dem no go scatter like sheep wey no get shepherd. And I think say I go do more for dem and for you after my death than during my life. I go pray to di Eternal Truth make He pour on all of una di full measure of grace and gifts wey He fit don give my soul, so dat una go be lights wey dem put for lampstand. I de beg you make you pray to di Eternal Bridegroom make He give me courage to fully obey Him, and forgive me my many sins. And I de beg you make you forgive me every disobedience, lack of reverence and ingratitude wey I show you or commit against you, and all di pain and bitterness wey I fit don cause you: and di small zeal wey I don get for our salvation. And I de ask for your blessing.
Pray for me with all your heart, and make other people pray too, for di love of Christ wey dem crucify. Forgive me say I don write words of bitterness to you. But I no write dem to cause you bitterness; na because I dey uncertain, and I no know wetin di Goodness of God go do with me. I want make I don do my duty. And no feel regret because we dey apart from each other for body; even though you for be di greatest comfort to me, di comfort and joy wey I get as I de see di fruit wey you de bear for Holy Church greater pass. And now I de beg you make you work with even more zeal, because she never get this kind great need before: and no ever leave because of any persecution without permission from our lord di Pope. Find comfort for Christ sweet Jesus, without any bitterness. I no get anything more to tell you. Remain for di holy and sweet grace of God. Sweet Jesus, Jesus wey be Love. TOP