Letter VII. To Giovanni Pietro Caraffa

Venice, date uncertain, 1536.

JHUS.

Seeing that the life we so much desire, and all eternal happiness, is, rests upon, and indeed consists of an intimate and true love of God, our Creator and our Lord; and seeing that this love binds and obliges all of >us in return to a love sincere and unfeigned and real in the same Lord whose longing is to save us, if through our frailty there remains no abiding flaw or misery; I have thought of writing this, not with that formality which many usually display, though that, too, I do not condemn if it be so ordered in the Lord. Foq: it is easy to understand of a man who has left the world, and has set aside its dignities and other temporal honours, that he does not wish to be revered' or praised in any formal words, believing as he does that the really greater man is the man who in this life brings himself down. Consequently, setting aside everything that might incite or encourage us to withdraw ourselves from the true peace, internal and eternal, I beg, for the love and reverence of Christ, our Creator, Redeemer, and Lord, that this may be read with the same love and goodwill with which it is written; and that is so sound and sincere that with all the strength God has given me, and without considering any desert of mine, I beg and pray His infinite and supreme Goodness that He may give me as much good in this life and in the next, without making the least difference, as I desire, beg, and supplicate for yourself, not only in soul and body, but also in everything else that tends to His most holy and due service.

So, with this prompt and ready will to serve all those whom I feel to be servants of my Lord, I will speak about these things with the same simplicity and affection as I would have were I speaking to my own soul alone, not by way of expressing an opinion or of giving advice!, for it is better to accept that with humility than to give it without, but that we may be warned and incited to the practice of always endeavouring to ask for the same from Our Lord, from Whom all right thinking and sound advice proceed.

First, I think I have arguments enough, with probable reasons and sufficient conjectures, to fear or suspect — I speak in perfect peace, love, and charity, — that as to the Society which God Our Lord has given you, the more I know of it, the more I think it would be better for the praise and service of the Lord if it did not increase; and assuredly on this matter I do not speak out as much as I think. Wondering whence this conviction could proceed, after praying repeatedly and earnestly to God Our Lord, I have thought ’fit to write wfiat follows, as juniors are accustomed to do to their superiors, in case they, can advise or help them in the service of God Our Lord, without any deceit or indirect self-seeking.

Secondly, the fact that anyone, bom and brought up in the midst of nobility, dignity and state, even though those days are over and done with, should still be somewhat better dressed and should have for his dwelling-place a house rather more superb and somewhat better ornamented, considering those that come and go rather than others of the Society, can cause me no scandal or disedification; for it is right to yield to the needs and circumstances of the moment, and not merely to consider what is absolutely the most perfect thing. In connexion with this it seemis extremely important to call to mind the blessed Saints, such as Saint Francis, Saint Dominic, and many others of the past, and see how they dealt with their subjects at the time they were instituting and arranging the models for their Societies. This man then should have recourse to the true and supreme wisdom, to ask and obtain greater light and greater understanding so as to dispose of everything for His greater service and praise; for many things are lawful to man which are not expedient, as Saint Paul says of himself. In this way others will have no occasion to relax, but rather will be spurred by his example to go forward; especially those of the household, who always are influenced by words and deeds, above all by the words and deeds of a superior or principal.

Thirdly, as I hold it true that God Our Lord has created all that this present life contains to supply our human needs, and for man’s service and preservation, o fortiori is it true of those who are the best; and as your good and holy profession is via ad perD

34 LETTERS AND INSTRUCTIONS fectionem* and a perfect state, I do not doubt, but rather am assured, that all those who live under obedience, and whose life is without blame, even if they do not preach or make much use of themselves externally in other corporal works of mercy, in order that they may apply themselves the more to those that are spiritual and of greater moment, are entitled to victus et vestitus b in the order of love and Christian charity, so that they may progress in the service and praise of their true Creator and Lord. But in this matter it seems more fitting and safe to be very prudent, and in all things to commit oneself to the Lord, by whom all is done, in view of the greater edification of all, and for the better preservation and spread of the good and holy profession that you have begun. One must also consider the contrary objections that may be brought forward by less devoted persons, or by those whose circumstances compel them to be more solicitous for the things of this world or more necessary to material life. Such as these may bring forward some apparently well founded argument, saying: It is difficult for anyone to be able to maintain himself for long in that state of life, for three manifest reasons. First, they do not ask for what is necessary, and therefore they had no means of livelihood; secondly, they do not preach; thirdly, they do not practice the corporal works of mercy, such as burying the dead, saying masses for them, etc.; for even if they did not beg, still their works, such as preaching, etc., would make them known to the people; and if they had no special gift or fitting disposition for that, at least they might be careful to keep well-informed from surrounding parishes of the numbers of the dead, so that they might assist at the funerals, or help them by their Masses and prayers. In this way it would seem that by serving God Our Lord in such-like pious works, the people and other clerics would be more moved to support them, and that with much greater charity. But surely those who live good lives ought to be maintained and increased; and may we not say that one who declines to beg, but prefers to serve God Our Lord, and trusts in His supreme goodness for the rest, has sufficient claim to be preserved and maintained? To this it might be objected by those who are less devoted, and by the more solicitous whom I have mentioned who might be in authority, that Saint Francis and other saints, who are believed to have had the like trust and confidence in God Our Lord, did not on that account omit to provide the most suitable means to preserve and increase their houses for the greater service and the greater praise of His divine Majesty; for otherwise it would have seemed more like tempting the Lord they served, than following the course that best suited His service.

I say nothing of other matters of greater moment, for I would not entrust them to a letter; matters not suggested or imagined by myself, but raised, or understood, or asserted by others. It is enough for me to put before you and expose just the mat- ters which I have weighed and pondered over, as I would do it to my own soul alone. And no harm can result, but good will be derived from continuously praying God Our Lord that for new trials He will, through His infinite and supreme goodness, deign to give and apply new remedies, and may it please Him, with His wonted pity and overwhelming graciousness, to put His most holy hand to everything, that all may be carried out to His greater service and praise, as with my own affairs I desire, ask, and always supplicate.

One who desires to be the servant of all the servants of God Our Lord.

Notes on the text

• a “A way to perfection.”

• • “Food and clothing.*’