A letter from Caesarius

Translated letter:

You compelled me, servant of God and venerable sister in Christ and with frequent requests forced rather than asked, me to write some sermon of exhortation for you; not that I could confer anything to your knowledge or perfection, but so that you might more easily take hold of my protection (providentiam).  Which I, resisting, put off for a long time, fearing that I would incur reproach for both ostentation and impudence; especially since I know that you spend your time in diligent meditation on divine volumes, and are ignorant of nothing at all that pertains to your perfection.  But what can I do?  I do not dare refuse what I cannot fulfill.  For there is at the same time such faith in the asking, such authority in the ordering, and perseverence in the compelling, that it would seem irreligious to deny you anything.  Yet if you assure me that you and no other will read or add to the reading, according to what strength god gives, I shall do what you  urge.  Pardon should be given me if I am not able to worthily fulfill the work enjoined upon me; it should rather be charged to you who ordered me to undertake this.  Removed therefore from temerity and free from pride, let us toil/sweat over the proposed work; let us not be diffident from mediocrity of wit on what we believe might deservedly answer your request.  I know that you want me not to write anything except what might instruct you to the norm of the perfect life and improvement of habits; not that the world would lie at your feet when the blessedness of virginity is set forth.  Let them strive to write those things at the feet of those by from whom they wish to be praised; for us, the alternate path to follow is long.

2.  Therefore let your first study and first care be to know the will of your lord and diligently inquire what would please him or what displease him, and give reasonable obedience to god according to god; since it can happen that one might offend the vow of obeying who did not learn before how he should obey.  Among all the precepts of god there is a general mandate for justice:  since noone is permitted to transgress what is ordered for all.  About virginity it is said:  “Who can accept this, let him accept it” [Matth 19.12]; it is not said about justice, who can do it, let him do it, but “every [tree] which does not bear good fruit is cut down and thrown into the fire” [Matth 3.10].  Which the savior fully but briefly expresses, saying:  “Whatever you wish that others would do to you, do also to them” [Matth 7.12].  Therefore follow the counsel of perfection  “do not look back … turn your soul safely to the mountain” [Gen 19.17].  For since you wish to raise your life, you must hold to the path of the narrow road, having left behind the spacious road of the earth, and particularly the pomp of the world, [you] who wish to present the apostolic virgin in body, who having lit the lamp of your good deeds with oil, thinking always what is the lord’s, you prepare for the approach of the groom .  What should perfection be whose beginning was such?  Every work is done more easily when its beginning is always moved.  Whoever desires “to be dissolved and be with Christ” [Philippians 1.23], must meanwhile exist in this life so s/he never ceases to be in conflict with vices, if s/he wishes to triumph over the enemy.

3.  First, one must struggle forcefully against the disease of pride, so that with the head of vices removed at the root, the other vices which come from it can be easily uprooted; for otherwise it is easier to fall to ruin, about which scripture says “the beginning of all sin is pride” [Ecclus.10.15]. And rightly: since as it is the origin of all crimes, so it is the enemy of all virtues; for it is the first in sin and the last in conflict.  For it prostrates the mind at the beginning through sin, and finally casts out virtues:  whence it is the greatest of all sins, which as much by virtue as by vice destroys the human mind.  For much arises from the guilt of pride to the abhorrent filth of the flesh since one hangs from another:  for as through pride of mind it goes to prostitution of desire, so through humility of mind chastity of the flesh may be saved.  For God sometimes casts down the hidden pride of mind through manifest ruin of the flesh.  For principally the devil dominates human kind through these two vices, that is through pride of mind and lust of flesh; whence the lord speaks about the devil to Job:  “he sleeps under the shadow, in wet places in the covert of the reed” [Job 40.16].  For inane pride is shown by the reed, lust of the flesh by wet places:  for by these two vices, as we said, the devil possesses human kind, for while he raises the mind by pride he consumes the flesh by lust.  For it is necessary to repel lust by strong exertion, since the enemy is closed within.  Every power of the devil works against men in the lions, against women in the navel of the belly; about which it is written:  “virtue is in the loins, and power in the navel of the belly” [Job 40.11].   For who does not rein in the delight of libidinous excitement, swiftly crosses over to consent of pleasure/desire; for he easily resists the deed who does not bend his ear to titillating pleasure.  For though the intent of the saints remains unmoved in the love of god, yet in the flesh which they bear outside they suffer many internal battles: but god, who permits these things as trials, does not desert his own with protecting grace.  Therefore fornications should be removed from the heart so they do not break out in deeds.  This is said by the prophet:  “gird your loins over your breasts” [Isaiah 32.11-12], that is, cut off the desires from your heart.  When the mind of any just one is impelled by demonic instigation, fear of divine judgment, eternal torments are set before the eyes:  since without doubt every penalty is surpassed by fear of heavier punishment.  For as one key pushes out another, so a memory of the burning of Gehenna cuts out the burning of lust.  Hear what the lord said about the devil to Job, saying:  “he presses his tail like a cedar” [Job 40.17]; since his first suggestion is cut off easily like tender grass:  but if at the same time he fixes the teeth of pleasure, he hardens like a cedar.  Fleeing especially pretended humility, cut it off, for it is true what Christ teaches in which pride is not enclosed:  for many follow the shadow of this virtue, few the truth [of it].  For endurance of injury shows the truly humble.

4.  Let your soul never be enflamed with wrath, since “human wrath does not produce the justice of god” [James 1.20]; if it should enflame you a little, you must hasten to expel it.  Let envy find no place in your soul; this is the worst evil when one becomes worse because of another’s good: for whence good advances, thence envy wastes away.  For it is difficult to receive medicine for this disease since one does not want to expose the guilt.  For confession of this is rare, since one thing is often said for another and therefore never gets to health; about which blessed  Cyprian wrote to the people.   Take sollicitous care of your mouth; noone contracts the stain of sin more easily than through the tongue, as the apostle Juames attests:  “no man can tame his tongue” [James 3.8].  Whence he admonishes piously, saying:   “who considers himself religious but does not rein in his tongue, seduces his hear, his religion is empty”  [James, 1.16].  According to the judgment of the most wise Solomon, “who releases water, is the source of strife” [Prov. 17.14]; since who does not rein in his tongue, puts peace to flight.  When the apostle asserts that he is perfect who does not offend in word.  But many when they preserve an indiscriminate silence remove the word that might be useful to their neighbors:  when they see their vices which they might correct by the correction of a word, while they protect the cloister of the mouth, they leave their neighbor in depravity; who if they were judged strictly as much as they could do good by a word, so much they are guilty by the offense of silence.  For speech is impeded in two ways, so it does not accomplish what is sought:  if one commits evils, or if one does not discharge debts to the one in need; because it is twofold evil which one wipes away from himself, continues to dwell safe in the zeal of speech and freely raises his mind to those things which he wishes to accomplish by prayers.

5.  In as much as you are able, beware lest you remember the face of a man except in pure prayer; for you should not make an idol in your soul in the infamy of desire.  The wife of a king is not turned aside to servants, and the bride of Christ does not look at mortals:  since [she] who loves him who suffered for her wraps him in total love.  Look on the face of priests and deacons with fear, namely those who are tested/proved, knowing that the love of charity lives in them.  Let your soul not delight in desire for the sweet voice of the reader in life; let your senses not be corrupted and cut off from chastity.  You might say, perhaps, this is hard labor; but look at what is promised.  Consider, I ask you, the magnitude of your prize, if it can be considered, and picture to your eyes the future reward of present injury.  After the separation of soul and flesh you, virgin, will turn the destruction to a better state; the body committed to earth will be raised to heaven; after this you will be given the fellowship of angels, you will receive the kingdom of the heavens, and will remain in perpetuity with Christ.

Original letter:

Coegisti me, famula dei, ac venerabilis in Christo soror, et crebris petitionibus extorsisti potius quam rogasti, ut qualemcumque sermonem exhortatorium tibi scribere deberem: non quod ad scientiam vel ad perfectionem tibi quicquam conferre possim, sed in quo magis providentiam meam facile deprehendere queas. Quod ego diu multumque renisus facere distuli, verens iactantiae simul inpudentiaeque notam incurrere; praesertim cum sciam te divinis voluminibus assidua io meditatione vacare, nihilque quod ad perfectionem tuam attinet te penitus ignorare. Sed quid faciam? Negare non audeo, quod implere nequeo. Tanta enim est in petendo et in iubendo fides simul et auctoritas, atque in extorquendo perseverantia, ut tibi quicquam negare inreligiosum videatur. Tamen si das fidem nulli te lecturam is alii, nec ad legendum addituram, secundum quod deus vires dederit, faciam quae hortaris. Danda mihi venia est, si opus iniunctum digne implere nequivero; tibi potius inputandum, quae ut hoc adgrederer imperasti. Remoti igitur a temeritate, atque ab elatione liberi, pro­positi insudemus operi; nec de mediocritate diffidamus ingenii, quod credimus merito tuae orationis adiuvari. Hoc tamen scire te volo, nihil me tibi statuisse scribere, nisi quod ad perfectae vitae normam emendationemque morum te possit instruere; non quod exposita beatitudine virginitatis pedibus tuis subiciat mundum. Haec in eorum pedibus illi scribere studeant, a quibus laudari cupiunt; nobis alio longe pergendum est itinere.

2. Igitur hoc primum studium primaque cura sit tibi, scire voluntatem domini tui, et diligenter inquirere quid ei placeat, quidve displiceat, ut rationabile deo secundum deum reddas obsequium: quia fieri potest, ut votum obsequendi quisque offendat, qui quomodo obsequi debeat antea non didicit. Inter omnia dei praecepta generale mandatum est de iustitia: quia nulli transgredi omnino licet, quod omnibus imperatum est. De virginitate itaque dicitur: qvi potest capere capiat; de iustitia vero non dicitur, Qui potest facere faciat, sed omnis qvi non fecerit frvctvm bonvm, excidetvr et in ignem mittetvr. Quam salvator plenissime quidem, sed breviter in evangelio conprehendit, dicens: omnia qvaecvmqve vvltis vt faciant vobis homines, ita et vos facite eis. Igitur perfectionis secuta consilium VIDE NE RESPEXERIS RETRO, SED IN MONTE SALVAM FAC ANIMAM TVAM. Quia enim cupis scandere vitam, per angusti itineris illius callem tendendum est, derelicto mundi itinere spatioso maximeque saeculi pompa, quae corpore apostolicam vis exhibere virginem, quae lampadam tuam bonorum oleo accensam, cogitando semper quae domini sunt, in obviam praepares sponsi. Qualis debet esse perfectio, cuius tale fuit principium? Omne opus levius agitur, cum eius principium semper agitatur. Quamvis quisque perfectus dissolvi desiderat et esse cvm christo, interim in hac vita necesse est, ut numquam desinat cum vitiis habere conflictum, si vult se de hoste referre triumphum.

3. In primis namque contra superbiae morbum fortiter dimicandum est, ut vitiorum capite radicitus evulso cetera vitia, quae ex eo prodeunt, facilius extirpentur; nec enim est ad ruinam facilior lapsus, de qua scriptura dicit: initivm omnis peccati svperbia. Recte namque: quia sicut origo est omnium criminum, ita inimica cunctarum virtutum; in peccato enim ipsa est prima, et in conflictu postrema. Haec enim aut in exordio mentem per peccatum prosternit, aut novissime de virtutibus deicit: unde et omnium peccatorum est maxima, quae tam per virtutes quam per vitia humanam mentem exterminat. Plerumque ex culpa superbiae in abominanda in carnis inmunditiam itur, quia alterum pendet ex altero: nam sicut per superbiam mentis itur in prostitutionem libidinis, ita per humilitatem mentis salva fit castitas carnis. Deus autem nonnumquam deicit occultam superbiam mentis per manifestam ruinam carnis. Principaliter namque his duobus vitiis humano generi diabolus dominatur, id est, per superbiam mentis et luxuriam carnis; unde et de diabolo ad lob loquitur dominus dicens: svb vmbra dormit, et in secreto calami et locis vmectibvs. Per calamum enim inanis superbia, per loca vero umecta carnis demonstratur luxuria: per haec enim duo, ut diximus, vitia diabolus humanum possidet genus, vel dum mentem per superbiam erigit, vel dum carnem per luxuriam consumit. Forti enim adnisu necesse est contra luxuriam repugnandum, quia intus est hostis inclusus. Omnis virtus diaboli contra viros in lumbis, adversus feminas in umbilico est ventris; de quo scriptum est: virtvs eivs in lvmbis, et potestas in vmbilico ventris eivs. Qui enim delectationem non refrenat libidinosae suggestionis, cito transit ad consensum libidinis; nam facile resistit operi, qui titillanti non adcommodat aurem delectationi. Quamvis sanctorum intentio inconcussa in amore dei persistat, de carne tamen, quam exterius gestant, multa praelia interna tolerant: sed deus, qui haec ad probationem permittit, gratia protegente suos non deserit. Propterea ex corde sunt fornicationes amovendae, ut non prorumpant in opere. Hinc per prophetam dicitur: accingite lvmbos vestros svper vbera, hoc est, libidines in corde resecate. Quando instigatione daemonum mens uniuscuiusque iusti impetitur, divini iudicii metus, aeterna tormenta ante oculos proponantur: quia nimirum omnis poena gravioris supplicii formidine superatur. Sicut enim clavus clavum expellit, sic ardoris gehennae recordatio ardorem excludit Iuxuriae. Audi quid dominus de diabolo ad Iob fatetur dicens: stringit cavdam svam qvasi cedrvs; quia prima eius suggestio velut herba tenera facile absciditur: at si semel dentem delectationis fixerit, more cedri obdurescit. Praecipue fictam humilitatem fugiens, illam sectare, quae vera est, quam Christus docuit, in qua non sit inclusa superbia: umbram enim huius virtutis multi, veritatem autem sequuntur pauci. Verum enim humilem patientia ostendit iniuriae.

4. Numquam in iracundia succendatur anima tua, quia ira viri ivstitiam dei non operatvr; quod si paululum te inflammaverit, festines necesse est ut expellatur. Nullum in anima tua invidia inveniat locum; pessimumque hoc malum est, quando de alieno bono quisque deterior fit: nam unde bonus proficit, inde invidus contabescit. Difficile namque ex hoc morbo quisque recipit medicinam, quia non vult patefacere culpam. Rara enim ex hoc confessio, quia saepe aliud pro alio dicitur, et ideo ad salutem numquam venitur; de quo ad populum beatus Cyprianus scripsit. Satis sollicitam ori tuo pone custodiam; nec quisquam facilius quam per linguam peccati contrahit maculam, teste Iacobo apostolo: lingvam nvllvs hominvm domare potest. Unde pie ammonet dicens: si qvis pvtat se religiosvm esse, non refrenans lingvam svam, sed sedvcens cor svvm, hvivs vana est religio. Iuxta sententiam sapientissimi Salomonis, qvi dimittit aqvam, capvt est ivrgiorvm; quia qui linguam non refrenat, concordiam dissipat. Unde et apostolus illum asserit esse perfectum, qui non offenderit in verbo. Sed multi dum indiscrete silentium custodiunt, quod prodesse proximis per verbum poterat subtrahunt: dumque eorum vitia aspiciunt quos per correptionem verbi corrigere potuerunt, dum claustra oris muniunt, proximum in pravitate derelinquunt; qui si districtius iudicentur, quantis verbo prodesse poterant, pro tantis reatu silentii culpabiles existunt. Duobus namque modis oratio impeditur, ut impetrare non valeat postulata: si aut quisque adhuc mala committit, aut si delinquenti sibi debita non dimittit; quod geminum malum dum quisque a semetipso absterserit, protinus securus studio orationis incumbit, et ad ea, quae impetrare precibus cupit, mentem libere erigit.

5. In quantum praevales, cave ne recorderis faciem viri nisi in oratione pura; nam non in desiderii turpitudine idolum facias in anima tua. Regis mulier ad servos non deflectitur, et Christi sponsa ad mortales non respicit: quia eum qui pro se passus est diligit, eumque toto amore complectitur. Vultum sacerdotum ac levitarum cum timore aspice, eorum scilicet qui probati sunt, hoc sciens, quia amor caritatis habitat in illis. Vocem lectoris vita suavem, nec delectetur in desiderio anima tua; ne corrumpantur sensus tui, et excidant a castitate. Dicas forsitan, grandis labor est; sed respice quod promissum est. Considera, quaeso, praemii tui magnitudinem, si considerari potest, et praesentis iniuriae futuram mercedem ante oculos pinge. Post abscessus animae et carnis interitum in meliorem statum reparanda es, virgo: corpus terrae mandatum in caelo est elevandum; post haec angelorum es donanda consortio, regnum acceptura caelorum, et in perpetuum mansura cum Christo.

Historical context:

The letter is in response to a request from the abbess, whom the editor identifies as Caesaria, for sermons.  Caesarius is diffident about offering advice to her, given her devoted study of scripture, but he does send a piece on the worst sins, filled with scriptural quotations from scripture.  Ecclesiasticus is Sirach in the Douay version of the bible.

Printed source:

S. Caesarii Arelatensis Episcopi, Regula Sanctarum Virginum, ed. Germanus Morin OSB (Bonn: Petrus Hanstein, 1933), 33-37.

Date: