Letter 2: Caesarius, bishop, to his most beloved sister Caesaria.

Caesarius, bishop, least of all the servants of God and servant of his servants, to his holy sister Caesaria, abbess, and to all her congregation, eternal salvation in Christ. I fear, venerable daughters in Christ, that while I presume to suggest something to you in rough and unlearned speech for the preservation of your peace and chastity, I may seem to incur the mark of presumption in the eyes of those who do not know how great is the power of true charity. For although I am conscious of my own sins, and am not ignorant of your purity, I nevertheless presume, lukewarm, to admonish the fervent; slow and negligent, to spur on those who are running; languid, to give counsel to the healthy; and, remaining behind on the road, to rouse you to a longing for the eternal homeland. And because, in keeping with your holy vow, I am not able to visit you more frequently, I have, with perfect charity and pious humility, taken care to send to your sincerity, in place of my presence, this little admonition -- in which I have also inserted a few chapters of the ancient Fathers, and have seasoned the dryness of my own understanding with the pleasantness, as it were, of mighty men. But this presumption, as I have said, charity itself thrusts upon me, charity that knows not how to fear. And therefore I ask you, venerable daughters, that, granting pardon to my boldness, you receive patiently and kindly whatever I shall suggest; and, taking thought for my rusticity and bashfulness, read over my exhortation, such as it is, more privately, giving it to no one else, lest the learned ears of anyone be struck by the harshness of our most rustic speech. For although, God being favorable, I perceive nothing amiss in your most holy manner of life, yet because of the manifold snares of the enemy -- of whom it is said, "to whom there are a thousand names, a thousand arts of harming" -- because, then, of his venomous wiles and his ill-flattering desires, we admonish your holy conscience with such words as we can, lukewarm though they be; and, though warriors hardly fit, we provide you with spiritual arms against the fiery arrows of the devil. Rejoice therefore and exult in Christ, venerable daughters, and give him continually rich thanks, who has deigned to draw and summon you from the dark manner of life of this world to the harbor of quiet and religion. Consider continually whence you came, and whither you have been counted worthy to arrive. You have faithfully left the darkness of the world, and have happily begun to see the light of Christ. You have despised the fire of lust, and have reached the refreshment of chastity. You have spurned gluttony, and have chosen abstinence. You have repudiated avarice and luxury, and have held to charity and mercy. And although the struggle will not be lacking to you until the end of life, yet, God granting, we are secure concerning your victory. But I ask you, venerable daughters, that as much as you are secure concerning things past, so much may you be solicitous concerning things to come. For all crimes and sins quickly return to us, if they are not daily fought off by good works. Hear the apostle Peter saying: "Be sober and watch, for your adversary the devil, like a roaring lion, goes about seeking someone to devour" (1 Peter 5). As long as we live in this body, by day and by night let us fight back against the devil with Christ as helper and leader. For there are some -- which is worse -- negligent and lukewarm, who glory in the mere name of Christianity, and think that it suffices for them to have changed their garment and merely taken up the habit of religion, not knowing that prophetic word: "Son, drawing near to the service of God, stand in justice and in fear, prepare your soul for temptation" (Ecclesiasticus 2:1). Nor do they consider the saying of the Psalmist: "Because of the words of your lips, I have kept hard ways" (Psalm 16:4). And that which the Apostle said: "Through many tribulations it behooves us to enter the kingdom of heaven" (Acts 14:22). For we can lay aside worldly garments and take up religious ones in the moment of an hour; but good morals we must continually retain, and, with Christ as helper, labor against the ill-sweet pleasures of this world as long as we live; for it is not the one who has begun, but the one who has persevered, who shall be saved (Matthew 10:22). First of all, then, let every soul that desires to keep religion strive with the whole strength of faith to conquer the craving of the gullet and to avoid drunkenness, and let her table be so tempered that it is restrained by a moderate abstinence, and that luxury be not provoked through an abundance of delicacies. Then, casting away pride, which God resists, let her lay the foundations of deep humility; let her detest and flee envy as the venom of a viper; let her bridle the tongue; let her spit out detraction as poison; let her neither utter idle words herself, nor willingly admit to her ears those uttered by another; let her accustom herself to wear a garb of clothing neither too abject nor too pompous, nor dangerously elegant; let her either read often herself, or receive the words of the reader with the whole eagerness of her heart; let her continually draw the water of salvation from the divine fountains of the Scriptures -- that water of which the Lord says: "He who believes in me, rivers of living water shall flow from his belly" (John 7:38). With the flowers of paradise also -- that is, with the meanings of the holy Scriptures -- let the holy soul strive continually to adorn herself; from these let her ceaselessly hang precious pearls upon her ears; from these let her fashion rings and bracelets while she practices good works: there let her seek medicines for her wounds, there the spices of chastity, there the holocausts of compunction. But whoever desires to preserve religion in an immaculate and pure heart, let her either never go out in public, or certainly not except for some great and unavoidable necessity; let her, as much as she can, have intimacy with men more rarely -- yet in such a way that, whenever the necessity of seeing or greeting men demands it, those be seen whom age and a holy life commend; but even these, as I have said, more rarely; and let the conversation with them be not a daily one, but very brief. Young men, however, let her either never see, or with difficulty. Into constant intimacy let neither laymen ever, nor religious men, be received; and let not only women observe this concerning men, but also men concerning women, if they desire to guard whole the purity of chastity. Nor let anyone say: "My conscience suffices for me." Let each say to herself whatever she pleases; this excuse is wretched and quite hateful to God, which proceeds rather from shamelessness than from a good conscience. For when the first intimacy of a man with a woman, or of a woman with a man, begins, it is recognized as quite modest and holy, because at first the devil withdraws his contrivances, until, little by little, as constant intimacy grows, he nourishes an enemy friendship between the two. For the cunning foe makes them serve one another for a short time without any titillation of lust, without any loss of chastity; and thus he encompasses them with a false security, so that, as if in soothing tranquility, he leads them out like two little boats into the deep; and while they think themselves secure, they neither seek the help of fasts as of oars, nor look for the rudder of vigils; and when he has made them secure, dashing them against themselves, he sinks them in a sudden tempest, and, driving them into wounding entanglements, he puts them to death together at a single blow. So long does he conceal the slumbering fire without any flames, until, joining the two firebrands, he sets both alight together: thus the devil unfolds what before he seemed to hide; thus, as it were out of a simple charity, he kindles an illicit love. At first he is content to yield, that so he may be able to seize the more. Behold, anyone is secure concerning her own conscience, that when she has seen someone, she cannot be scandalized over him. But does she, just as she knows her own conscience, likewise see the will of another? Behold, your eye sees another simply, and perhaps that one cruelly desires you. You rejoice over your own chastity, and do you not fear over another's ruin? For if you show yourself too intimate, you nourish another's desire; even if you yourself do not sin, you nevertheless destroy another; and it will be a cause to you, even without cause, that another's lust defile you. Do not, I beg you, do not give to anyone an occasion or grant intimacy, lest perchance anyone's desire, wickedly kindled against you, begin to seek elsewhere what it could not find in you. But perhaps some woman says: "I am secure concerning my conscience." Far be it that this should proceed from a religious mouth. For she has already fallen who trusts in her own strength. If, with Christ's help, you desire to conquer lust, you ought to flee intimacy. Let her know most certainly that whoever has not spurned unworthy intimacy will quickly destroy either herself or another. But perhaps someone says: "I do not flee intimacy for this reason, because I wish to have something to conquer; I desire to hold my adversary captive." See that your adversary does not begin to rebel against you; see that this captivity does not lead you into captivity. Hear the Apostle saying: "Flee fornication" (1 Corinthians 7). Against the remaining vices it behooves us to resist with all virtue, but against lust it is not expedient for you to fight, but to flee. Be therefore a fugitive from lust, if you wish to be an excellent fighter for chastity. But attend diligently to what I have said. When anyone is incited by the goads of lust, let her, with Christ's help, fight against herself as much as she prevails, because she has nowhere she can flee. But if ever the devil supplies the opportunity of pleasure through the company of another, let the holy soul flee that very intimacy as much as she prevails, as I said above; and if at any time anyone is tempted within herself, let her resist herself with God's help; when through someone's company she is titillated even by a slight desire, let her flee as a venomous serpent with all the speed she can. But that we may be able to observe all these things, let us keep a reasonable abstinence, for that saying of the most holy man is true: "As you restrain the belly, so also its venomous motions." Let us also preserve our humility as much as we can; for the integrity of the flesh is not long preserved where the mind is corrupted by the swelling of pride. Especially if also the flame of anger rises rather frequently, it quickly consumes the flowers of chastity and virginity. For the chaste soul, devoted to God, ought not to have constant intimacy even with strangers, nor even with her own kin -- neither of their coming to her, nor of her walking to them -- lest she either hear what she ought not, or say what is not expedient, or see what can be contrary to chastity. For if the vessels that are offered to the Church and placed upon the sacred altar are called holy by all, and it is a sacrilege that they should afterward be recalled from the church to a layman's house, or fitted to human uses; if vessels that can have neither understanding nor sense have such great dignity, what dignity, do you think, do all things created in the image of God have before him? Just as, therefore, holy vessels neither can nor ought to be recalled from the church to serve human uses, so it is not fitting, not becoming, not expedient that any religious person be entangled in the many obligations of her kin, or be bound by the pernicious intimacy of any outsiders. This above all I admonish: that you flee the evil of rivalry as the venom of a viper; and that you so preserve among yourselves the sweetness of charity that you prepare for one another spiritual medicines through holy conversations. For there are some -- which is worse -- who, when they join together, inflict wounds upon one another more by detracting, or by murmuring against their superiors, than they compose spiritual medicines. But you, holy and venerable daughters, if you see anyone faint-hearted, bestow consolation; if anyone proud, apply the medicine of humility; if you see anyone angry, administer the refreshment of patience. If you are nobly born, rejoice more in the humility of religion than in the dignity of the world; and so dispense your earthly substance that you may not, by reserving something for yourselves or distributing it too slowly, have fleshly fetters, when from that very source -- by giving well and quickly -- you can have spiritual wings. For earthly substance, if it is distributed too slowly, is known to bind the wings of the soul as if with birdlime, because that which is written is true: "The hindrances of the world made them wretched." But if any woman was poor before she took up holy religion, she ought to give thanks to God, who did not wish to bind her with the resources of this world. For many -- which is worse -- their resources hold so bound that they cannot return to the eternal homeland. But you are already, even in this world, by Christ's favor, happy, who have despised the resources and likewise the pleasures of this world not only in heart but also in body. Hold therefore your hands to the plow, and do not look back. And because you have been counted worthy already to ascend to the rooftop of perfection, let not the pleasures of this world bring you down from there. Remember Lot's wife, who, looking back, was turned into a pillar of salt (Genesis 19:17). Never let an oath, never let a curse, proceed from the mouth of a virgin. Guard with all care not only your bodies but also your hearts, because of that which is written: "With all watchfulness keep your heart" (Proverbs 4:23). And that which the Lord said in the Gospel: "For from the heart come forth evil thoughts" (Matthew 15:19). For if nothing evil is thought in the heart, whatever is holy is brought forth from the mouth; because, as it is written: "Out of the abundance of the heart the mouth speaks" (Matthew 12:34). For the tongue is accustomed to bring forth that which the conscience has supplied from the workshop of the heart. And therefore, if you wish to bring forth good things from your mouth, always think in your heart the things that are holy. You ought so to apply yourselves to reading and meditation that above all you may also be able to do something with your hands, according to that which the Apostle says: "He who does not work, let him not eat" (2 Thessalonians 3:10); yet especially accustom yourselves to give time to reading until the third hour, and dedicate the better part of the day to holy work. Let your prayer so proceed from the heart with silence that it is scarcely heard in the mouth: for whoever wishes to pray in a loud voice harms both herself and another, while through her garrulity she suspends another's mind from holy and sacred prayer. In the very works that are done with the hands, scorn and despise worldly and pompous embellishments, which serve not utility but vanity, so that even in earthly things you may be able to do whatever befits sobriety and honesty. For many show in their works that which they love in their morals. Loving the world and serving pleasure or luxury, they prepare for themselves worldly ornaments. But for you, to whom the world is crucified, let there be nothing in common with such people; but let all ornaments, by which the flesh is arrayed for luxury, be spurned by your purpose as hostile and contrary. For there are some -- which is worse -- who, for the vanity of this world, are more eager to give their labor to earthly desires than to apply themselves to divine reading: while they wish to prepare beautiful coverlets, and painted tapestries, and featherwork and the rest of things like these, with vast expense and superfluous outlay, for the lust of the eyes, not knowing that which the Lord proclaims through John the evangelist, saying: "Do not love the world, nor the things that are in the world, for all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the ambition of the age" (1 John 2:16). What does it profit a virgin to guard the integrity of her body, if she is unwilling to avoid the concupiscences of the eyes! There are also some who wish to give the greater part even of their own resources to their kin, and perhaps to rich ones, rather than to the poor; and they do not consider that, while they bestow their substance on those for luxury, they consume themselves with eternal beggary. But someone says: "Ought I then to despise my kin?" Far be it that we should say you ought not to honor your kin. How can it come about that we should preach that kin are not to be loved, who say that enemies are to be loved? Love your kin as much as you can; and, if they are chaste and honest, always render them honor, and from your resources leave them some little gifts in memory of you. But all that is greater and more useful, that will profit unto the end of the world, bestow upon the poor, that your alms, through the refreshment of the poor, may pass over to the kingdoms of heaven until the day of judgment. What you give less to your kin, they will afterward be able to provide for themselves, they will be able to labor; what you prepare less for yourself through mercy, you will never be able to find in that world. Yet if there are any kin who are poor, so that they cannot have food or clothing sufficiently, you will have a reward with God if you bestow on them the means by which they can be sustained. For we are to come before the tribunal of the eternal Judge; and if we have done well, we shall happily hear: "Come, blessed ones, receive the kingdom, for I was hungry and I was thirsty" (Matthew 25:34). And, a little after: "As long as you did it to one of these least ones" -- without doubt, to the poor -- "you did it to me" (Matthew 25:40). He did not say: "Come and receive the kingdom, because you heaped up the riches of your kin upon your own riches, because you left them the means by which they might live in luxury in the world." He did not say this at all; but that which he commemorates in the Gospel, which he had also foretold before through the Prophet: "He distributed, he gave to the poor" (Psalm 111:9). Attend, I beg: "He distributed," he says, "he gave to the poor." For that rich man too, of whom we read in the Gospel, who was clothed in purple and fine linen (Luke 16:19), left his rich brothers behind, but afterward, burning in hell, he sought a drop of refreshment and could not find it. But you, holy souls worthy of God, do everything spiritually, and to him to whom you have consecrated your souls, offer -- nay, render back -- your substance. It is fitting that he should receive earthly things from you, who prepares eternal things. Let him receive earthly substance from you, who has bestowed on you the crown of virginity. But you are the more debtors to him, to whom he has given that you may be able to follow him who is the immaculate Lamb, wherever he goes. The rest of the multitude of the faithful indeed follow Christ -- not wherever he goes, but as far as they have been able. For penitents and married women are able to follow Christ by other ways of justice; but when he goes before in the beauty of virginity, they have no means by which they may be virgins. But you, holy daughters, follow him by holding perseveringly to what you have ardently vowed. Again and again, holy souls dedicated to God, I ask, and with all humility I presume to give counsel for the preserving of the rewards of virginity, that you labor to repel unfitting intimacy from yourselves and from your souls with all your strength. Far enough, far off, be that pest and plague which disordered intimacy hurls. There is no security in this fellowship, which suffers collision as if from certain turbulent waves. In this intimacy no friendly concord dwells, which creates nothing but discordant enmities. For, to preserve the dignity of holy religion, solitude rather than disordered intimacy is the most holy witness. Attend, O holy soul, and understand diligently how many evils are born of disordered fellowship. For the intimacy of anyone, if it begins to be frequent, sows nothing but corruption, sprouts vices, lusts after desire, brings forth disgrace, rouses madness, holds out fury, feeds wantonness, nourishes petulance, exalts downfalls, builds ruins, raises riverbanks, opens precipices, sails amid perils, sets sail toward shipwrecks, rejoices in perdition, fosters destruction, deserves confusion, treasures up reproach, exaggerates accusations, inflames excuses, and in a heap together gathers into one bundle the numerous nets of snares, and through endless dishonors will find manifold deaths to the destruction of the lost. So many and so great are the evils of pernicious intimacy. No one is laid low, except one who has scorned to have either with difficulty or certainly more rarely the fellowship by which she might be endangered. For if a holy soul wishes to guard her own seclusion, and flees with the whole strength of her mind the evil of constant intimacy, that holy solitude is itself for her an unconquered defense of sanctity, a strong assault upon infamy, the firmness of fortitude and the weakness of petulant wantonness, the protection of probity and the ruin of wickedness, the victory of the soul and the spoil of the body, the freedom of glories and the captivity of crimes, the bridesmaid of holiness and the repudiation of baseness, the sign of sincerity and the abolition of scandals, the exercise of conscience and the total emptying of luxury, the secure peace of virtues and the restless storming of wars, the summit of purity and the prison of lust, the harbor of honesty and the shipwreck-prone harbor of ignominy [text uncertain], the mother of virginity and the enemy of uncleanness, the breastplate of modesty and the spoils of shamefulness, the wall of incorruption, the discernment of vulgarity, the dignity of integrity and the abdication of fornication, the height of charity and the precipice of disgrace, the will to good works and the affliction of vices, the refreshment of chastity and the punishment of petulance, the acquisition of triumphs and the detriments of crimes, the rest of salvation and the exile of perdition, the life of the spirit and the death of the flesh, the state of an angelic quality and the funeral of human substance. All these evils will be strongly overcome, God helping, and those goods which we have mentioned will be happily acquired, if disordered intimacy is spurned by holy souls. Attend, I beg you, holy souls, for among all the contests of which the Christian warfare is always the companion, only the battles of chastity are harder, where the fight is daily and victory rare. Chastity has been allotted a grievous enemy, who is daily conquered and feared; daily, I say, he is conquered, and he does not cease to provoke. No one conquers securely who fights with herself. It is a perilous voyage where shipwreck often happens, and the passage through the waves of lust is made with peril, where many have been drowned. For desire, when it is conquered, is not ended. The battles of chastity are hard, but greater are the rewards. A flame that blazes too much quickly comes to ashes; but the burning of the body, when it is indulged, is kindled rather than ended. No one securely receives the palm of chastity; for whom, as great as the hard outcome, so great are the glorious fruits. She decrees for herself a prize-bearing peril who takes up war with nature. The public enemy feeds in the nights, the ambushes of the robber rage only in the dark; but the desire of lust provokes both in the nights, and in the day does not spare, neither fears the purple of kings, nor shudders at the rags of the poor. Therefore, that you may be able happily to receive the rewards of chastity and the crown of virginity, with God recompensing, always shut out perilous intimacy from yourselves. Run faithfully, that you may be able happily to arrive. And be mindful of me, when immaculate virginity has been crowned in you. This letter will render me excusable before the tribunal of Christ, because with true charity and perfect humility I have suggested what it behooved me to say and you to hear. If anyone -- which God forbid -- neglects to obey, it will be for a testimony against her; but whoever willingly receives it will be turned to joy not temporal but eternal. May you flourish in Christ, holy and venerable women. Saint Caesarius

Caesarius episcopus minimus omnium servorum Dei famulus, Caesariae sanctae sorori abbatissae, vel omni congregationi suae in Christo aeternam salutem. Vereor, venerabiles in Christo filiae, ne, dum vobis pro conservanda quiete vel pudicitia rustico imperitoque sermone aliquid praesumo suggerere, apud illos qui nesciunt quanta sit virtus verae charitatis notam videar praesumptionis incurrere. Ego enim, licet peccatorum meorum sim conscius, et vestrae puritatis non sim ignarus, praesumo tamen tepidus admonere ferventes, lentus et negligens incitare currentes, languidus sanis consilium dare, et in via remanens ad aeternae vos patriae desiderium provocare. Et quia secundum sanctum votum vestrum frequentius vos visitare non valeo, hanc admonitiunculam, in qua etiam antiquorum Patrum capitula pauca inserui, et ariditatem sensus mei quasi virorum fortium amoenitate condivi, cum perfecta charitate curavi sinceritati vestrae ad vicem praesentiae meae pia humilitate transmittere. Sed hanc praesumptionem, sicut dixi, ipsi mihi charitas ingerit, quae timere non novit. Et ideo rogo vos, venerabiles filiae, ut audaciae meae veniam dantes, quaecunque suggessero, patienter et benigne suscipiatis, et consulentes rusticitati vel verecundiae meae, qualemcunque exhortationem meam secretius relegite, nulli alii tribuentes, ne cujuscunque eruditae aures rusticissimi sermonis nostri asperitate feriantur. Nos enim; Deo propitio, licet nihil sinistrum de vestra conversatione sanctissima sentiam, tamen propter multiplices laqueos inimici, de quo dicitur: cui sunt nomina mille, mille nocendi artes, propter illius ergo venenosas asturias, et maleblandas concupiscentias, sanctam vestram conscientiam qualibuscunque etsi tepidis sermonibus admonemus; et licet minus idonei bellatores, arma vobis spiritalia contra ignitas sagittas diaboli providemus. Gaudete ergo et exsultate in Christo, venerabiles filiae, et gratias illi jugiter uberes agite, qui vos de tenebrosa saeculi hujus conversatione ad portum quietis et religionis attrahere et provocare dignatus est. Cogitate jugiter unde existis, et ubi pervenire meruistis. Reliquistis fideliter mundi tenebras, et lucem Christi feliciter videre coepistis. Contempsistis libidinis incendium, et ad castitatis refrigerium pervenistis. Respuistis gulam, et abstinentiam elegistis. Repudiastis avaritiam atque luxuriam, et charitatem ac misericordiam tenuistis. Et quamvis vobis usque ad exitum vitae non deerit pugna, tamen Deo donante securi sumus de vestra victoria. Sed rogo vos, venerabiles filiae, ut quantum estis securae de praeteritis, tantum sitis sollicitae de futuris. Omnia enim crimina vel peccata cito ad nos revertuntur, si non quotidie bonis operibus expugnantur. Audite apostolum Petrum dicentem: Sobrii estote et vigilate, quia adversarius vester diabolus tanquam leo rugiens aliquem devorare quaerens circuit (I Petr. V). Quandiu in hoc corpore vivimus, die noctuque Christo adjutore vel duce contra diabolum repugnemus. Sunt enim aliqui, quod pejus est, negligentes et tepidi, qui de solo Christianitatis vocabulo gloriantur, et putant quod illis sufficiat vestem mutasse, et religionis tantum habitum suscepisse, nescientes illud propheticum: Fili accedens ad servitutem Dei sta in justitia et timore, praepara animam tuam ad tentationem (Eccli. II, 1). Nec sententiam Psalmistae considerantes: Propter verba labiorum tuorum ego custodivi vias duras (Psal. XVI, 4). Et illud quod Apostolus dixit: Per multus tribulationes oportet nos intrare in regnum coelorum (Act. XIV, 22). Vestes enim saeculares deponere et religiosas assumere hujus horae momento possumus; mores vero bonos jugiter retinere, vel contra maledulces voluptates saeculi hujus quandiu vivimus Christo adjutore laborare debemus; quia non qui coeperit, sed qui perseveraverit salvus erit (Matth. X, 22). In primis ergo omnis anima quae religionem servare desiderat, gulae concupiscentiam vincere, ebrietatem vitare tota fidei virtute contendat, et ita temperatum convivium in mensam medietate abstinentiae debilitetur, nec per deliciarum abundantiam luxuria provocetur. Deinde, abjecta superbia, cui Deus resistit, profundae humilitatis jaciat fundamenta; invidiam velut vipereum venenum detestetur ac fugiat; linguam refrenet; detractionem quasi venenum respuat; verba otiosa nec ipsa proferat, nec ab alio prolata auribus suis libenter admittat; vestimentorum habitum nec nimis abjectum, nec nimis pomposum, aut periculose elegantem habere consuescat; lectionem aut ipsa frequentius legat, aut legentis verba tota pectoris aviditate suscipiat; de divinis Scripturarum fontibus jugiter aquam salutis hauriat; illam utique de qua Dominus dicit: Qui credit in me, flumina de ventre ejus fluent aquae vivae (Joan. VII, 38). De paradisi etiam floribus, hoc est, sanctarum Scripturarum sensibus, anima sancta se jugiter ornare contendat; ex ipsis pretiosas margaritas auribus suis indesinenter appendat; ex his annulos et dextralia, dum exercet opera bona, componat: ibi vulnerum medicamenta, ibi castitatis aromata, ibi compunctionis holocausta requirat. Qui vero religionem in immaculato et puro corde conservare desiderat, aut nunquam in publicum, aut certe non nisi pro grandi et inevitabili necessitate procedat; familiaritates virorum, quantum potest, rarius habeat: ita tamen, ut quoties necessitas viros videndi aut salutandi exegerit, ipsi videantur quos aetas et vita sancta commendat; sed ipsi, ut dixi, rarius; et non diurna, sed brevissima cum illis collocutio habeatur. Juvenes vero aut nunquam aut difficile videantur. In familiaritate vero assidua nec laici unquam nec religiosi suscipiantur; quam rem non solum feminae de viris, sed etiam viri de feminis observare contendant, si integram puritatem castitatis custodire desiderant. Nec dicat aliquis: Sufficit mihi conscientia mea. Dicat sibi quisque quod sibi placuerit, misera et satis odibilis Deo est excusatio ista, quae magis de impudentia quam de conscientia bona procedit. Nam quando prima familiaritas aut viri cum femina, aut feminae cum viro esse coeperit, satis verecunda et sancta esse cognoscitur, quia subtrahit in primis diabolus machinamenta sua, donec, paulatim assidua familiaritate crescente, inter ambos inimicam nutriat amicitiam. Callidus enim hostis facit illos sibi invicem parvo tempore deservire sine ulla titillatione libidinis, sine ullo dispendio castitatis: et ita illos falsa securitate circumvenit, ut eos quasi in blanda tranquillitate velut duas naviculas producat in altum; et dum se putant esse securos, nec jejuniorum quasi remorum adjutorium petunt, nec vigiliarum gubernaculum quaerunt; cumque eos securos fecerit, in se ipsis elidens subita illos tempestate demergit, et in vulnificos implexus impingens, simul uno ictu mortificat. Tandiu sopitum ignem sine ullis flammis occultat, donec duas faculas jungens, simul ambas accendat: sic explicat diabolus quod celare antea videbatur; sic quasi de simplici charitate amorem conflat illicitum. In primis contentus est cedere, ut sic valeat amplius occupare. Ecce securus est quisque de conscientia sua, quod cum aliquem viderit, scandalizari de ipso non possit. Nunquid quomodo conscientiam suam novit, sic voluntatem alterius videt? Ecce tuus oculus alium simpliciter videt, et forte ille te crudeliter concupiscit. De tua castitate gaudes, et de illius ruina non times? Si enim tu te nimium familiarem praebueris, alterius concupiscentiam nutris; etiamsi ipsa non pecces, alium tamen perdes; et erit tibi causa etiam sine causa, ut te libido maculet aliena. Nolite, quaeso vos, nolite quibuscunque aut occasionem dare, aut familiaritatem tribuere, ne forte cujuscunque concupiscentia in vos male succensa alibi incipiat quaerere quod in vobis non potuit invenire. Sed forte dicit aliqua: Secura sum de conscientia mea. Absit ut hoc de ore religioso procedat. Jam enim cecidit, qui de sua virtute confidit. Libidinem si Christo adjuvante desideras vincere, familiaritatem debes refugere. Certissime noverit quod qui indignam familiaritatem non spreverit, aut se, aut alium cito perdet. Sed forte dicit aliquis: Ideo familiaritatem non fugio, quia volo habere quod vincam, adversarium meum cupio tenere captivum. Vide ne contra te adversarius incipiat rebellare, vide ne te ducat captivitas ista in captivitatem. Audi Apostolum dicentem: Fugite fornicationem (I Cor. VII, 15). Contra reliqua vitia oportet nos omni virtute resistere, contra libidinem vero non expedit te pugnare, sed fugere. Esto ergo libidinis fugitivus, si vis esse castitatis pugnator egregius. Sed quod dixi diligenter attendite. Quando aliquis stimulis libidinis incitatur, Christo adjuvante pugnet quantum praevalet contra se, quia non habet quo possit fugere. Si quando vero per alterius societatem opportunitatem voluptatis diabolus subministrat, ipsam familiaritatem, quantum praevalet, ut supra dixi, anima sancta refugiat; ac si aliquando aliquis in se ipso tentatur, sibi Deo adjuvante resistat; quando per alicujus societatem vel levi concupiscentia titillatur, quasi serpentem venenatum quanta potest celeritate refugiat. Sed ut haec omnia servare possimus, abstinentiam rationabilem teneamus, quia vera est illius sanctissimi viri sententia: Prout continueris ventrem, ita et venenosos motus ejus. Humilitatem etiam nostram quantum possumus conservemus; non enim diu carnis integritas servatur, ubi animus tumore superbiae corrumpitur. Praecipue si et iracundiae flamma frequentius surgit, castitatis et virginitatis flores cito consumit. Casta enim et Deo devota anima non solum extraneorum, sed etiam parentum suorum assiduam familiaritatem, aut ad se veniendi, aut ipsa ad eos ambulandi habere non debet: ne aut quod non oportet audiat, aut quod non expedit dicat, aut quod castitati potest esse contrarium videat. Si enim vasa quae Ecclesiae offeruntur, et in sacro altario ponuntur, sancta ab omnibus appellantur, et nefas est ut de ecclesia postmodum ad domum laicam revocentur, aut usibus humanis aptentur; si tantam dignitatem habent vasa, quae nec intellectum possunt habere nec sensus, putas qualem dignitatem apud Deum habent omnia ad ipsius imaginem procreata? Sicut ergo vasa sancta humanis usibus servitura nec possunt nec debent de ecclesia revocari, sic religiosum quemquam non oportet, non decet, non expedit parentum suorum multis obligationibus implicari, aut quorumcunque extraneorum perniciosa familiaritate constringi. Illud ante omnia admoneo, ut aemulationis malum quasi venenum vipereum fugiatis; et ita inter vos charitatis dulcedinem conservetis, ut vobis invicem per sancta colloquia medicamenta spiritalia praeparetis. Sunt enim, quod pejus est, aliquae quae quando se pariter jungunt, magis sibi, detrahendo, vel contra praepositas murmurando, vulnera faciunt, quam spiritalia medicamenta componunt. Vos vero, sanctae ac venerabiles filiae, si aliquam videtis pusillanimem, consolationem impendite; si superbientem, humilitatis medicamentum apponite; si iracundam videritis, refrigerium patientiae ministrate. Si nobiles natae estis, magis de religionis humilitate quam de saeculi dignitate gaudete; et sic terrenam substantiam dispensate, ne unde spiritales pennas bene et cito tribuendo habere potestis, aliquid vobis reservando aut tardius erogando, carnales compedes habeatis. Terrena namque substantia si tardius erogatur, animae pennas quasi visco illigare cognoscitur, quia verum est illud quod scriptum est: Impedimenta mundi fecerunt cos miseros. Si qua vero pauper fuit, antequam religionem sanctam assumeret, Deo debet gratias agere, qui illam mundi istius facultatibus noluit illigare. Multos enim, quod pejus est, ita suae facultates ligatos tenent, ut ad aeternam patriam redire non possint. Vos vero jam etiam in hoc saeculo Christo propitio felices estis, quae facultates simul et voluptates saeculi istius non solum corde, sed etiam corpore contempsistis. Tenete ergo manus in aratro, et nolite respicere retro. Et quia in tectum jam perfectionis ascendere meruistis, non vos inde deponant saeculi istius voluptates. Mementote uxoris Loth, quae retro respiciens versa est in statuam salis (Gen. XIX, 17). Nunquam juramentum, nunquam maledictum de virginis ore procedat. Non solum corpora, sed etiam corda vestra omni sollicitudine custodite, propter illud quod scriptum est: Omni custodia serva cor tuum (Prov. IV, 23). Et illud quod Dominus in Evangelio dixit: De corde enim exeunt cogitationes malae (Matth. XV, 19). Si enim in corde nihil male cogitatur, quidquid sanctum est ex ore profertur; quia, sicut scriptum est: Ex abundantia cordis os loquitur (Matth. XII, 34). Hoc enim lingua proferre consuevit, quod ex officina cordis conscientia ministraverit. Et ideo si ex ore vultis bona proferre, semper in corde quae sancta sunt cogitate. Sic lectioni et meditationi debetis incumbere, ut ante omnia etiam manibus possitis aliquid exercere, secundum illud quod Apostolus ait: Qui non operatur non manducet (II Thess. III, 10); praecipue tamen usque ad horam tertiam lectioni vacare consuescite, et meliorem diei partem sancto operi dedicate. Oratio vestra ita cum silentio procedat ex corde, ut vix audiatur in ore: nam qui alta voce orare voluerit, et sibi et alteri multum nocet, dum per suam garrulitatem alterius mentem ab oratione sancta et sacra suspendit. In ipsis operibus quae manibus fiunt, saecularia et pomposa adjumenta, quae non utilitati, sed vanitati serviunt, fastidite atque contemnite, ut etiam in ipsis terrenis possitis quidquid sobrietati et honestati convenit exercere. Multi enim quod in moribus diligunt, hoc etiam in operibus suis ostendunt. Praeparant sibi ornamenta saecularia saeculum diligentes, et voluptati servientes vel luxuriae. Vobis vero, quibus mundus crucifixus est, nihil sit commune cum talibus; sed omnia ornamenta quibus ad luxuriam caro componitur, velut inimica et contraria, a vestro proposito respuantur. Sunt enim, quod pejus est, qui pro vanitate saeculi istius plus student terrenis cupiditatibus operam dare quam lectioni divinae insistere: dum volunt stragula pulchra, et picta tapetia, plumaria etiam et reliqua his similia cum ingenti sumptu et superflua expensa ad oculorum libidinem praeparare, nescientes illud quod Dominus per Joannem evangelistam clamat et dicit: Nolite diligere mundum, neque ea quae in mundo sunt, quoniam omne quod in mundo est, concupiscentia carnis, et concupiscentia oculorum, et saeculi ambitio est (I Joan. II, 5). Quid prodest virgini integritatem corporis custodire, si oculorum concupiscentias noluerit evitare! Sunt etiam nonnullae quae etiam de facultatibus suis majorem partem parentibus, et forte divitibus, quam pauperibus dare volunt; et non cogitant quod dum illis substantiam suam ad luxuriam tribuunt, se aeterna mendicitate consumunt. Sed dicit aliquis: Ergo despicere debeo parentes meos? Absit ut nos dicamus quod parentes tuos non debeas honorare. Quomodo potest fieri ut parentes praedicemus non amandos, qui inimicos dicimus diligendos? Ama parentes tuos quantum potes; et, si casti sunt et honesti, honorem illis semper impende, et de facultatibus tuis aliqua illis pro tui memoria munuscula derelinque. Totum vero quidquid est majus atque utilius usque in finem saeculi profuturum pauperibus tribue, ut eleemosynae tuae usque ad diem judicii per refrigeria pauperum transeant ad regna coelorum. Quod minus dederis parentibus tuis, poterunt sibi ipsi postmodum providere, poterunt laborare; quod tibi minus pro misericordia praeparaveris, illo saeculo nunquam poteris invenire. Attamen si sunt aliqui parentes pauperes, ut victum aut vestitum sufficienter habere non possint, mercedem apud Deum habebis, si illis unde possint sustentari tribuis. Venturi enim sumus ante tribunal aeterni judicis; et si bene egimus, feliciter audiemus: Venite, benedicti, percipite regnum, quia esurivi et sitivi (Matth. XXV, 34). Et post pauca: Quandiu fecistis uni ex minimis istis, sine dubio pauperibus, mihi fecistis (Matth. V, 40). Non dixit: Venite et percipite regnum, quia parentum vestrorum divitias vestris divitiis cumulastis, quia illis unde luxuriarentur in saeculo dimisistis. Non hoc utique dixit; sed illud quod in Evangelio commemorat, quod et per Prophetam ante praedixerat: Dispersit, dedit pauperibus (Psal. CXI, 9). Attendite, quaeso: Dispersit, inquit, dedit pauperibus. Nam et dives ille de quo in Evangelio legimus, quod induebatur purpura et bysso (Luc. XVI, 19), fratres suos divites dereliquit, sed ille postea guttam refrigerii in inferno ardens quaesivit, et invenire non potuit. Vos vero, sanctae et Deo dignae animae, totum spiritualiter agite, et cui consecrastis animas vestras, ipsi offerte, imo reddite substantiam vestram. Dignum est ut a vobis accipiat terrena, qui praeparat aeterna. Ipse a vobis accipiat terrenam substantiam, qui vobis contulit virginitatis coronam. Vos autem illi amplius debitrices estis, quibus dedit ut illum, qui est immaculatus Agnus, quocunque ierit sequi possitis. Sequitur quidem Christum caetera fidelium multitudo, non quocunque ierit, sed quousque potuerint. Poenitentes enim et conjugatae possunt per alias justitiae vias sequi Christum; cum in virginitatis decorem praecedit, non habent quid faciant ut virgines sint. Vos vero, sanctae filiae, sequimini eum tenendo perseveranter quod vovistis ardenter. Iterum atque iterum, sanctae et Deo dicatae animae, rogo, et cum omni humilitate ad conservanda virginitatis praemia consilium dare praesumo, ut familiaritatem incongruam a vobis vel a vestris animis totis viribus repellere laboretis. Longe satis, longe sit pestis ista et lues quam inordinata familiaritas jaculatur. Non est in hac societate securitas, quae collisionem patitur velut a quibusdam fluctibus turbulentis. In hac familiaritate non habitat amica concordia, quae non nisi discordantes inimicitias creat. Nam ad conservandam sanctae religionis dignitatem, singularitas magis quam inordinata familiaritas testis sanctissima est. Attende, o anima sancta, et diligenter intellige quanta mala de inordinata societate nascantur. Familiaritas enim cujuslibet si frequens esse coeperit, non nisi corruptionem seminat, vitia pullulat, cupidinem concupiscit, ignominiam parit, rabiem concitat, porrigit furiam, lasciviam pascit, petulantiam nutrit, casus exaltat, ruinas aedificat, ripas erigit, praecipitia aperit, periculis navigat, naufragiis velificat, perditioni gaudet, interitum fovet, confusionem meretur, thesaurizat opprobrium, criminationes exaggerat, excusationes inflammat, et catervatim simul in fascem glomerat numerosas indagines captionum, ac per infinita dedecora multiplices mortes inveniet in perniciem perditorum. Tot et tanta sunt mala perniciosae familiaritatis. Nemo prosternitur, nisi qui societatem unde periclitari possit, aut difficile, aut certe rarius habere contempserit. Nam si anima sancta secretum suum custodire voluerit, et assiduae familiaritatis malum tota animi virtute refugerit, ipsa sancta singularitas munimen illi invictum est sanctimoniae, expugnatio fortis infamiae, fortitudinis firmitas et lasciviae petulantis infirmitas, probitatis praesidium et improbitatis excidium, animae victoria, et corporis praeda, libertas gloriarum et captivitas criminum, pronuba sanctitatis et repudium turpitudinis, sinceritatis indicium et abolitio scandalorum, exercitium conscientiae et evacuatio tota luxuriae, pax secura virtutum et expugnatio inquieta bellorum, puritatis culmen et libidinis carcer, honestatis portus et ignominiae naufragabilis portus (Sic. Cf. col. 1159, lin. 34), virginitatis mater et hostis immunditiae, lorica pudoris et spolia probrositatis, murus incorruptionis, discretio vulgaritatis, integritatis dignitas et fornicationis abdicatio, charitatis fastigium et dedecoris praecipitium, voluntas bonorum operum et afflictio vitiorum, refrigerium pudicitiae et poena petulantiae, acquisitio triumphorum et facinorum detrimenta, requies salutis et perditionis exsilium, vita spiritus, et carnis interitus, status qualitatis angelicae et funus humanae substantiae. Haec omnia mala fortiter, Deo adjuvante, et illa quae diximus bona feliciter acquirentur, si ab animabus sanctis familiaritas inordinata respuitur. Attendite, quaeso vos, animae sanctae, quia inter omnia certamina, quibus semper comes est christiana militia, sola duriora praelia castitatis, ubi quotidiana pugna est et rara victoria. Gravem castitas sortita est inimicum, qui quotidie vincitur et timetur; quotidie, inquam, vincitur et non desinit provocare. Nemo securus vincit, qui secum pugnat. Periculosa navigatio est ubi saepe naufragatur, et cum periculo transitur in fluctibus, ubi multi mersi sunt, libidinis. Cupiditas enim cum vincitur non finitur. Castitatis dura sunt praelia, sed majora sunt praemia. Flamma quae nimium flagrat, cito venit ad cineres; incendium vero corporis cum illi acquiescitur, accenditur potius quam finitur. Castitatis palmam nemo securus accipit; cui quantum durus exitus, tantum gloriosi sunt fructus. Praemiale sibi periculum indicit, qui bellum suscipit cum natura. Hostis publicus pascit in noctibus, latronis insidiae solis grassantur in tenebris; libidinis vero cupiditas et in noctibus provocat, et in die non parcit, nec regum purpuras metuit, nec pannos pauperum perhorrescit. Ut ergo castitatis praemia et virginitatis coronam feliciter Deo remunerante possitis accipere, periculosam familiaritatem a vobis semper excludite. Currite fideliter, ut possitis feliciter pervenire. Et mei memores estote, cum in vobis coronata fuerit immaculata virginitas. Haec epistola ante tribunal Christi me excusabilem reddet, quia cum vera charitate et perfecta humilitate quod mihi oportebat dicere, et vobis audire, suggessi. Si quis, quod Deus non patiatur, obedire neglexerit, erit illi in testimonium; qui vero libenter acceperit, convertetur in gaudium non temporale, sed aeternum. Vigeatis in Christo, sanctae ac venerabiles feminae. S. CAESARII