“Infinite grief I wish from My creature in two ways: in one way, through her sorrow for her own sins, which she has committed against Me her Creator; in the other way, through her sorrow for the sins which she sees her neighbors commit against Me. Of such as these, inasmuch as they have infinite desire, that is, are joined to Me by an affection of love, and therefore grieve when they offend Me, or see Me offended, their every pain, whether spiritual or corporeal, from wherever it may come, receives infinite merit, and satisfies for a guilt which deserved an infinite penalty, although their works are finite and done in finite time; but, inasmuch as they possess the virtue of desire, and sustain their suffering with desire, and contrition, and infinite displeasure against their guilt, their pain is held worthy. Paul explained this when he said: If I had the tongues of angels, and if I knew the things of the future and gave my body to be burned, and have not love, it would be worth nothing to me. The glorious Apostle thus shows that finite works are not valid, either as punishment or recompense, without the condiment of the affection of love.”— St. Catherine of Siena, p. 4
St. Catherine calls us to be on the lookout for God. Each person will discover God in a unique way—an experience of beauty, love, forgiveness, generous sacrifice—the smile of a child, the first glimpse of the Grand Canyon, a donated organ, betrayal, persecution. In such circumstances, we stand in awe and feel infinitesimally small and unworthy. Life then truly becomes gift. Such experiences give access to Catherine’s theology. For her, God is great not simply because of God’s unimaginable goodness, but because God has chosen in love to share that goodness with creation and the human race. God pours out Godself in creation, incarnation, and Eucharist. God gifts us with every breath in every fiber of our being.
The value Catherine makes central in her short life and which sounds clearly and consistently through her experience is complete surrender to Christ. What is most impressive about her is that she learns to view her surrender to her Lord as a goal to be reached through time.
She was the 23rd child of Jacopo and Lapa Benincasa and grew up as an intelligent, cheerful, and intensely religious person. Catherine disappointed her mother by cutting off her hair as a protest against being overly encouraged to improve her appearance in order to attract a husband. Her father ordered her to be left in peace, and she was given a room of her own for prayer and meditation.
She entered the Dominican Third Order at 18 and spent the next three years in seclusion, prayer, and austerity. Gradually, a group of followers gathered around her—men and women, priests and religious. An active public apostolate grew out of her contemplative life. Her letters, mostly for spiritual instruction and encouragement of her followers, began to take more and more note of public affairs. Opposition and slander resulted from her mixing fearlessly with the world and speaking with the candor and authority of one completely committed to Christ. She was cleared of all charges at the Dominican General Chapter of 1374.
Her public influence reached great heights because of her evident holiness, her membership in the Dominican Third Order, and the deep impression she made on the pope. She worked tirelessly for the crusade against the Turks and for peace between Florence and the pope.
In 1378, the Great Schism began, splitting the allegiance of Christendom between two, then three, popes and putting even saints on opposing sides. Catherine spent the last two years of her life in Rome, in prayer and pleading on behalf of the cause of Pope Urban VI and the unity of the Church. She offered herself as a victim for the Church in its agony. She died surrounded by her “children” and was canonized in 1461.
Catherine ranks high among the mystics and spiritual writers of the Church. In 1939, she and Francis of Assisi were declared co-patrons of Italy. Pope Paul VI named her and Teresa of Avila doctors of the Church in 1970. Her spiritual testament is found in The Dialogue.
Reflection
Though she lived her life in a faith experience and spirituality far different from that of our own time, Catherine of Siena stands as a companion with us on the Christian journey in her undivided effort to invite the Lord to take flesh in her own life. Events which might make us wince or chuckle or even yawn fill her biographies: a mystical experience at six, childhood betrothal to Christ, stories of harsh asceticism, her frequent ecstatic visions. Still, Catherine lived in an age which did not know the rapid change of 21st-century mobile America. The value of her life for us today lies in her recognition of holiness as a goal to be sought over the course of a lifetime.
Bl. Katarzyna Celestyna (Catherine Celestine) Faron (1913-1944) was born in Zabrzez, Poland. At the age of five she was orphaned and raised by pious, childless relatives. Desiring the religious life, she entered the Congregation of the Sisters Servants of Mary Immaculate in 1930. She served in the community as a kindergarten teacher and catechist. After the breakout of World War II she became the leader of her religious house, ran an orphanage, and helped the poor. She was eventually arrested by the Gestapo, charged with conspiracy against the Nazis, and sent to the Auschwitz concentration camp on the feast of Epiphany in 1943, where she was assigned to manual labor digging ditches. She praised God in all her suffering and resigned herself to following his will. Due to the poor conditions she developed typhoid fever and tuberculosis. Because she completed the nine First Fridays devotion to the Sacred Heart of Jesus, she trusted that she wouldn’t die without Holy Communion, as Our Lord promised. On December 8, 1943, the feast of the Immaculate Conception, she received Holy Communion as viaticum which was secretly brought to the camp by a prisoner priest.
While on her deathbed Catherine prayed intensely for various intentions on a rosary made of bread. According to witnesses she offered her sufferings for the conversion of a priest who had fallen away from the Church, who later did return to the true Faith. Bl. Katarzyn finally died from her illness on Easter morning. She is one of the 108 beatified Polish Catholic Martyrs killed during World War II by Nazi Germany. Her feast day is April 9th.
St. Catherine of Sweden (1331-1381) was the fourth of eight children born to St. Bridget of Sweden and her husband, Ulfo. As a child she was sent by her parents to be educated in a convent, and was later given in marriage to a German nobleman. Catherine was able to persuade her husband, a virtuous young man, to live together in a mutual vow of perpetual chastity. They lived happily together in complete devotion to God.
After the death of her father, and with her husband’s consent, Catherine accompanied her mother to Rome. While there, Catherine’s husband died. She continued to be a companion to her mother and rejected further offers of marriage. Her mother worked to establish a new religious order, called the Order of the Holy Savior, or the Bridgettines.
After her mother’s death, Catherine took her body back to Sweden for burial while continuing the work of establishing the Bridgettines. She later traveled back to Rome to advocate for her mother’s canonization and for Pope Urban VI to ratify her Order. While in Rome she became great friends with St. Catherine of Siena. St. Catherine of Sweden finally returned to Sweden and became abbess of the newly founded Bridgettines, living the rest of her days as a model of prayer and penance.
St. Catherine of Sweden is the patron saint against abortions and miscarriages. Her feast day is March 24th.
St. Catherine del Ricci (1522-1590) was born with the name Alessandra in Florence, Italy, to a respectable merchant family. Her mother died while she was very young, so that from her childhood Alessandra took the Blessed Virgin Mary as her mother. She was given to prayer and religious fervor, and at the age of fourteen decided to enter a strict Third Order Dominican convent, taking Catherine as her religious name. She developed into a great mystic with an intense devotion to the Passion of Christ.
For many years Catherine would go into ecstasy from noon every Thursday through 4 p.m. on Friday, experiencing in a mystical manner the sufferings of Christ during his Passion. She was also given the spiritual gift of the stigmata; Christ’s wounds would appear on her body through the course of the ecstasy. After enduring much humiliation for years on account of these sufferings, she was eventually accepted as a holy woman and later became prioress.
Catherine’s advice was widely sought on many spiritual and practical matters. Despite being cloistered, she kept up a loving correspondence with many relatives, friends, and her spiritual children. Among those in her correspondence were three future popes, Pope Marcellus II, Pope Clement VIII, and Pope Leo XI. Her feast day is February 13.
“Since all our love for God is ultimately a response to His love for us, we can never love Him in the same way He loves us, namely, gratuitously. Since we are fundamentally dependent on God and in His debt for our creation and redemption, our love is always owed to Him, a duty, a response to His love. But we can love our neighbor in the same way that He loves us, gratuitously—not because of anything the neighbor has done for us or because of anything that we owe him, but simply because love has been freely given to us. We thereby greatly please the Father. God the Father tells Catherine [of Siena]: This is why I have put you among your neighbors: so that you can do for them what you cannot do for me—that is, love them without any concern for thanks and without looking for any profit for yourself. And whatever you do for them I will consider done for me.” – Ralph Martin, p. 261
