Catherine of Siena
||This article may be expanded with text translated from the corresponding article in the French Wikipedia. (December 2011)|
|Saint Catherine of Siena, T.O.S.D.|
St. Catherine of Siena,
by anonymous painter, 19th century
|Virgin; Doctor of Church|
March 25, 1347|
Siena, Republic of Siena
|Died||April 29, 1380
Rome, Papal States
|Honored in||Roman Catholic Church; Anglican Communion; Lutheranism|
|Canonized||1461, by Pope Pius II|
|Feast||April 29; April 30 (Roman Calendar, 1628–1960)|
|Attributes||Dominican tertiaries' habit, lily, book, crucifix, heart, crown of thorns, stigmata, ring, dove, rose, skull, miniature church, miniature ship bearing Papal coat of arms|
|Patronage||against fire, bodily ills, diocese of Allentown, Pennsylvania, USA, Europe, illness, Italy, miscarriages, people ridiculed for their piety, sexual temptation, sick people, sickness, nurses|
Saint Catherine of Siena, T.O.S.D. (25 March 1347 in Siena – 29 April 1380 in Rome), was a tertiary of the Dominican Order and a Scholastic philosopher and theologian. She also worked to bring the papacy of Gregory XI back to Rome from its displacement in France, and to establish peace among the Italian city-states. Since 18 June 1866 she is one of the two patron saints of Italy, together with St. Francis of Assisi.1 On 3 October 1970 she was proclaimed a Doctor of the Church by Pope Paul VI,2 and on 1 October 1999 Pope John Paul II named her as a one of the six patron saints of Europe, together with Benedict of Nursia, Saints Cyril and Methodius, Bridget of Sweden and Edith Stein.34
Caterina di Giacomo di Benincasa was born on 25 March 1347 in black death-ravaged Siena, Italy, to Giacomo di Benincasa, a cloth dyer who ran his enterprise with the help of his sons, and Lapa Piagenti, possibly the daughter of a local poet.5 The house where Catherine grew up is still in existence. Lapa was about forty years old when she prematurely gave birth to twin daughters, Catherine and Giovanna. She had already borne 22 children, but half of them had died. Giovanna was handed over to a wet-nurse, and presently died, whereas Catherine was nursed by her mother, and developed into a healthy child. She was two years old when Lapa had her 25th child, another daughter named Giovanna.6 As a child Catherine was so merry that the family gave her the pet name of "Euphrosyne", which is Greek for Joy and also the name of an early Christian saint.7
Catherine is said by her confessor and biographer Raymond of Capua O.P.,’s Life to have had her first vision of Christ when she was the age of five or six. With her brother she was on the way home from a visit to a married sister, and is said to have experienced a vision of Christ seated in glory with the Apostles Peter, Paul, and John. Raymond continues that at age seven, Catherine vowed to give her whole life to God.78
Her older sister Bonaventura died in childbirth. While tormented with sorrow, sixteen-year-old Catherine was now faced with her parents' wish that she marry Bonaventura's widower. Absolutely opposed to this, she started a massive fast, something she had learnt from Bonaventura, whose husband had not been considerate in the least. Bonaventura had changed his attitude by refusing to eat until he showed better manners. This had taught Catherine the power of fasting. She disappointed her mother by cutting off her long hair as a protest against being overly encouraged to improve her appearance in order to attract a husband.9
Catherine would later advise Raymond of Capua to do during times of trouble what she did now as a teenager: "Build a cell inside your mind, from which you can never flee." In this inner cell she made her father into a representation of Christ, her mother Lapa into the Blessed Virgin Mary, and her brothers into the apostles. Serving them humbly became an opportunity for spiritual growth. Catherine resisted the accepted course of marriage and motherhood, on the one hand, or a nun's veil, on the other. She chose to live an active and prayerful life outside a convent’s walls following the model of the Dominicans.10 Eventually her father gave up and permitted her to live as she pleased.
A vision of St. Dominic gave strength to Catherine, but her wish to join his Order was no comfort to Lapa, who took her daughter with her to the baths in Bagno Vignoni to improve her health. Catherine fell seriously ill with a violent rash, fever and pain, which conveniently made her mother accept her wish to join the "Mantellate", the local association of Dominican tertiaries.11 Lapa went to the Sisters of the Order and persuaded them to take in her daughter. Within days, Catherine seemed entirely restored, rose from bed and donned the black and white habit of the Third Order of St. Dominic. Catherine received the habit of a Dominican tertiary from the friars of the Order, however, only after vigorous protests from the Tertiaries themselves, who up to that point had been only widows. As a tertiary, she lived outside the convent, at home with her family like before. The Mantellate taught Catherine how to read, and she lived in almost total silence and solitude in the family home.11
Her custom of giving away clothing and food without asking anyone's permission cost her family significantly but she demanded nothing for herself. By staying in their midst, she could live out her rejection of them more strongly. She did not want their food, referring to the table laid for her in Heaven with her real family.12
In about 1368, aged twenty-one, Catherine experienced what she described in her letters as a "Mystical Marriage" with Jesus,13 later a popular subject in art as the Mystic marriage of Saint Catherine. "Underlining the extent to which the marriage was a fusion with Christ's physicality [...] Catherine received, not the ring of gold and jewels that her biographer reports in his bowdlerized version, but the ring of Christ's foreskin."1415 Raymond also records that she was told by Christ to leave her withdrawn life and enter the public life of the world.16 So, Catherine rejoined her family, and began helping the ill and the poor, where she took care of them in hospitals or homes. Her early pious activities in Siena attracted a group of followers, both women and men, who gathered around her.5
As social and political tensions mounted in Siena, Catherine found herself drawn to intervene in wider politics. She made her first journey to Florence in 1374, probably to be interviewed by the Dominican authorities at the General Chapter held in Florence in May 1374, though this is controverted (if she was interviewed, then the absence of later evidence suggests she was deemed sufficiently orthodox).9 It seems that at this time she acquired Raymond of Capua as her confessor and spiritual director.17
After this visit, she began travelling with her followers throughout northern and central Italy advocating reform of the clergy and advising people that repentance and renewal could be done through "the total love for God."18 In Pisa, in 1375, she used what influence she had to sway that city and Lucca away from alliance with the anti-papal league whose force was gaining momentum and strength. She also lent her enthusiasm towards promoting the launch of a new crusade. It was in Pisa in 1375 that, according to Raymond of Capua's biography, she received the stigmata (visible, at Catherine's request, only to herself.17
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Physical travel was not the only way in which Catherine made her views known. From 137517 onwards, she began dictating letters to various scribes.11 These letters were intended to reach men and women of her circle, increasingly widening her audience to include figures in authority as she begged for peace between the republics and principalities of Italy and for the return of the Papacy from Avignon to Rome. She carried on a long correspondence with Pope Gregory XI, asking him to reform the clergy and the administration of the Papal States.
Towards the end of 1375, she returned to Siena, to assist a young political prisoner, Niccolò di Tuldo, at his execution.1719 In June 1376 Catherine went to Avignon herself as ambassador of Florence to make peace with the Papal States (on 31 March 1376 Gregory XI had placed Florence under interdict). On this issue she was unsuccessful, and was in fact disowned by the Florentine leaders, who sent ambassadors to negotiate on their own terms as soon as Catherine's work had paved the way for them.17 Catherine sent an appropriately scorching letter back to Florence in response.20 While in Avignon, Catherine also tried to convince Pope Gregory XI to return to Rome.21 Gregory did indeed return his administration to Rome in January 1377; to what extent this was due to Catherine’s influence is a topic of much modern debate.22
Catherine returned to Siena, and spent the early months of 1377 founding a women's monastery of strict observance outside the city in the old fortress of Belcaro.23 She spent the rest of 1377 at Rocca d'Orcia, about twenty miles from Siena, on a local mission of peace-making and preaching. During this period, in autumn 1377, she both had the experience which led to the writing of her Dialogue, and learned to write herself, although she still seems to have chiefly relied upon her secretaries for her correspondence.524
Late in 1377 or early in 1378 Catherine again travelled to Florence, at the order of Gregory XI, to seek peace between Florence and Rome. Following Gregory's death in March 1378 riots, the Ciompi, broke out in Florence on 18 June, and in the ensuing violence she was nearly assassinated. Eventually, in July 1378, peace was agreed between Florence and Rome; Catherine returned quietly to Florence.
In late November 1378, with the outbreak of the Western Schism, the new Pope, Urban VI, summoned her to Rome. She stayed at Pope Urban VI's court and tried to convince nobles and cardinals of his legitimacy, both meeting with individuals at court and writing letters to persuade others.23
For many years she had accustomed herself to a rigorous abstinence.25 She received the Holy Communion virtually on a daily basis. This extreme fasting appeared unhealthy in the eyes of the clergy and her own sisterhood, and her confessor, Blessed Raymond, ordered her to eat properly. But Catherine claimed that she was unable to, describing her inability to eat as an infermità (illness). From the beginning of 1380, Catherine could neither eat nor swallow water. On February 26 she lost the use of her legs.23 St Catherine died in Rome, on 29 April 1380, at the age of thirty-three, having suffered a stroke eight days earlier.26
There is some internal evidence of Catherine's personality, teaching and work in her nearly four hundred letters, her Dialogue, and her prayers.
Much detail about her life has also, however, been drawn from the various sources written shortly after her death in order to promote her cult and canonisation. Though much of this material is heavily hagiographic, it has been an important source for historians seeking to reconstruct Catherine's life. Various sources are particularly important, especially the works of Raymond of Capua, who was Catherine's spiritual director and close friend from 1374 until her death, and himself became Master General of the Order in 1380. Raymond began writing what is known as the Legenda Major, his Life of Catherine, in 1384, and completed it in 1395.
Another important work written after Catherine's death was Libellus de Supplemento (Little Supplement Book), written between 1412 and 1418 by Tommaso d'Antonio Nacci da Seine (commonly called Thomas of Siena, or Caffarini): the work is an expansion of Raymond's Legenda Major making heavy use of the notes of Catherine's first confessor, Tommaso della Fonte (notes that do not survive anywhere else). Caffarini later published a more compact account of Catherine's life, entitled the Legenda Minor.
From 1411 onwards, Caffarini also co-ordinated the compiling of the Processus of Venice, the set of documents submitted as part of the process of canonisation of Catherine, which provides testimony from nearly all of Catherine's disciples. There is also an anonymous piece entitled "Miracoli della Beata Caterina" (Miracle of Blessed Catherine), written by an anonymous Florentine. A few other relevant pieces survive.27
Three genres of work by Catherine survive:
- Her major treatise is The Dialogue of Divine Providence. This was probably begun in October 1377, and was certainly finished by November 1378. Contemporaries of Catherine are united in asserting that much of the book was dictated while Catherine was in ecstasy, though it also seems possible that Catherine herself may then have re-edited many passages in the book.28 It is a dialogue between a soul who "rises up" to God and God himself.
- Catherine's letters are considered one of the great works of early Tuscan literature. Many of her letters were dictated, although she herself learned to write in 1377. More than 300 have survived. In her letters to the Pope, she often referred to him affectionately simply as Papa ("Pope"), instead of the formal form of address as "Holiness". Other correspondents include her various confessors, among them Raymond of Capua, the kings of France and Hungary, the infamous mercenary John Hawkwood, the Queen of Naples, members of the Visconti family of Milan, and numerous religious figures. Approximately one third of her letters are to women.
- 26 prayers of Catherine of Siena also survive, mostly composed in the last eighteen months of her life.
She was buried in the cemetery of Santa Maria sopra Minerva which lies near the Pantheon. After miracles were reported to take place at her grave, Raymond moved her inside the Basilica of Santa Maria sopra Minerva,29 where she lies to this day.
Her head however, was parted from her body and inserted in a gilt bust of bronze. This bust was later taken to Siena, and carried through that city in a procession to the Dominican church. Behind the bust walked Lapa, Catherine's mother, who lived until she was 89 years old. By then she had seen the end of the wealth and the happiness of her family, and followed most of her children and several of her grandchildren to the grave. She helped Raymond of Capua write his biography of her daughter, and said, "I think God has laid my soul athwart in my body, so that it can't get out."30 The incorruptible head and thumb were entombed in the Basilica of San Domenico, where they remain.29
On 3 October 1970, Pope Paul VI gave Catherine the title of Doctor of the Church;2 this title was almost simultaneously given to Saint Teresa of Ávila (27 September 1970), making them the first women to receive this honour.31
Initially, however, her feast day was not included in the Roman Calendar. When it was added in 1597, it was put on the day of her death, April 29; however, because this conflicted with the feast of Saint Peter of Verona (also on 29 April), Catherine's feast day was moved in 1628 to the new date of April 30.32 In the 1969 revision of the Roman Catholic calendar of saints, it was decided to leave the celebration of the feast of St Peter of Verona to local calendars, because he was not as well known worldwide, and Saint Catherine's feast was restored to its traditional date of April 29.33 Some continued to use one or other of the calendars in force in the 1628–1969 period.
In his decree of 13 April 1866, Pope Pius IX declared Catherine of Siena to be a co-patroness of Rome. On 18 June 1939 Pope Pius XII named her a joint Patron Saint of Italy along with Saint Francis of Assisi.
On 1 October 1999, Pope John Paul II made her one of Europe's patron saints, along with Edith Stein and Bridget of Sweden.34 She is also the patroness of the historically Catholic American woman's fraternity, Theta Phi Alpha.
The people of Siena wished to have St. Catherine's body. A story is told of a miracle whereby they were partially successful: Knowing that they could not smuggle her whole body out of Rome, they decided to take only her head which they placed in a bag. When stopped by the Roman guards, they prayed to St Catherine to help them, confident that she would rather have her body (or at least part thereof) in Siena. When they opened the bag to show the guards, it appeared no longer to hold her head but to be full of rose petals. Once they got back to Siena they reopened the bag and her head was visible once more. Due to this story, St Catherine is often seen holding a rose.
Catherine ranks high among the mystics and spiritual writers of the Church.9 She remains a greatly respected figure for her spiritual writings, and political boldness to "speak truth to power"— it being exceptional for a woman, in her time period, to have had such influence in politics and on world history.
The St. Catherine of Siena Medical Center is located in Smithtown, Long Island,New York.34
"St Catherine and the Demons" by an unknown artist, c. 1500, tempera on panel. National Museum, Warsaw.
"The office of the taxcollector (biccherna) of Siena" by an unknown artist, 1451 - 1452, Rijksmuseum Amsterdam
In this painting depicted the Virgin giving the rosary to St. Dominic. In the scene also appear Fray Pedro de Santa María Ulloa, Saint Catherine of Siena and Servant of God, Mary of Jesus de León y Delgado. The fresco is located in the Church of Santo Domingo in San Cristóbal de La Laguna, Tenerife, Spain.
"St Catherine's mystic communion" by Francesco Brizzi
- (Italian) .
- (Italian) 
- Proclamation of the Co-Patronesses of Europe, Apostolic Letter, 1 October 1999.
- Liturgical Feast of St. Bridget, Homily, 13 November 1999.
- "St. Catherine of Siena". newadvent.org. Retrieved 1 December 2010.
- Skårderud, p.411.
- Lives of Saints, John J. Crawley & Co., Inc.
- Raymond of Capua, Legenda Major I, iii.
- Foley O.F.M., Leonard. Saint of the Day, Lives, Lessons, and Feast, (revised by Pat McCloskey O.F.M.), Franciscan Media, ISBN 978-0-86716-887-7
- Bellitto, Christopher M. "10 Great Catholics of the Second Millennium", St. Anthony Messenger
- Catherine of Siena. Available Means. Ed. Joy Ritchie and Kate Ronald. Pittsburgh, Pa.: University of Pittsburgh Press, 2001. Print.
- Skårderud, pp. 412-413.
- Raymond of Capua, Life, pp. 99-101.
- Bynum, Caroline Walker (1987). Holy Feast and Holy Fast. The Religious Significance of Food to Medieval Women. University of California Press. p. 246. ISBN 978-0-52006-329-7. ISBN 0-52006329-5.
- Manseau, Peter (2009). Rag and Bone. A Journey Among the World's Holy Dead. London: Macmillan. ISBN 978-142993-665-1. ISBN 1-42993665-7. "Some [nuns], most famously Saint Catherine of Siena, imagined wearing the foreskin as a wedding ring."
- Raymond of Capua, Life, pp. 105-107.
- Noffke, p. 5.
- Hollister, p. 342.
- Letter T273, written by Catherine to Raymond, probably in June 1375, describes the event.
- Letter 234 in Tommaseo's numbering.
- Hollister, p. 343.
- See Bernard McGinn, The Varieties of Vernacular Mysticism, (Herder & Herder, 2012), p561.
- Noffke, p. 6.
- This experience is recorded in Letter 272, written to Raymond in October 1377.
- Butler, Alban. The Lives or the Fathers, Martyrs and Other Principal Saints, Vol.IV, D. & J. Sadlier, & Company, (1864)
- Farmer, David Hugh (1997). The Oxford dictionary of saints (4. ed. ed.). Oxford [u.a.]: Oxford Univ. Press. p. 93. ISBN 0-19-280058-2.
- Noffke, p. 2.
- Noffke, p. 13.
- "Catherine of Siena". findagrave.com. Retrieved 1 December 2010.
- (Norwegian) Skårderud, Finn (2008). "Hellig anoreksi Sult og selvskade som religiøse praksiser. Caterina av Siena (1347–80)". Tidsskrift for norsk psykologforening 45 (4): 408–420. Retrieved 12 May 2013. "«Jeg tror at Gud har gjort det slik at sjelen ligger på tvers i kroppen min og ikke kan komme ut.»"
- Beckwith, Barbara. "St. Catherine of Siena: A Feisty Role for Sister Nancy Murray", St. Anthony Messenger
- "Calendarium Romanum" (Libreria Editrice Vaticana, 1969), p. 91.
- Calendarium Romanum. Libreria Editrice Vaticana. 1969. p. 121.
- St. Catherine of Siena Medical Center
- Blessed Raymond of Capua, The Life of St. Catherine of Siena, tr. George Lamb (Rockford, Illinois: TAN Books, 2003)
- Catherine of Siena, The Dialogue, ed. Suzanne Noffke, (Paulist Press, New York, 1980) isbn 0-8091-2233-2
- Hollister, Warren C. and Bennett, Judith M. Medieval Europe: A Short History, 9th ed., (McGraw-Hill Companies Inc, Boston, 2002)
- Skårderud, Finn. Holy anorexia: Catherine of Siena, (Tidsskrift for norsk psykologforening, Oslo, 2008)
- The Italian critical edition of the Dialogue is Catherine of Siena, Il Dialogo della divina Provvidenza: ovvero Libro della divina dottrina, 2nd ed., ed. Giuliana Cavallini (Siena: Cantagalli, 1995). [1st edn, 1968] [Cavallini demonstrated that the standard division of the Dialogue in into four treatises entitled the 'Treatise on Discretion', 'On Prayer', 'On Providence', and 'On Obedience', was in fact a result of a misreading of the text in the 1579 edition of the Dialogue. Modern editors, including Noffke (1980), have followed Cavallini in rejecting this fourfold division.]
- The Italian critical edition of the 26 Prayers is Catherine of Siena, Le Orazioni, ed. Giuliana Cavallini (Rome: Cateriniane, 1978)
- The most recent Italian critical edition of the Letters is Antonio Volpato, ed, Le lettere di Santa Caterina da Siena: l'edizione di Eugenio Duprè Theseider e i nuovi problemi, (2002)
English translations of The Dialogue include:
- In the early fifteenth century, heavily adapted, by an unknown writer. This edition was printed in 1519. It was published, still in its original Middle English, as Phyllis Hodgson and Gabriel M Leigey, eds, The Orcherd of Syon, (London; New York: Oxford UP, 1966).
- Catherine of Siena, The Dialogue of the seraphic virgin Catherine of Siena, trans Algar Thorold, (London: Kegan Paul, Trench, Trübner & Co, 1896). [This does not contain chapters 135-153.]
The Letters are translated into English as:
- Catherine of Siena (1988). Suzanne Noffke, ed. The Letters of St. Catherine of Siena 4. Binghamton: Center for Medieval and Early Renaissance Studies, State University of New York at Binghamton. ISBN 0-86698-036-9. [Republished as The letters of Catherine of Siena, 4 vols, trans Suzanne Noffke, (Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 2000-2008))
The Prayers are translated into English as:
- The Prayers of Catherine of Siena, trans Suzanne Noffke, 2nd edn 1983, (New York, 2001)
Raymond of Capua's Life is translated as:
- Raymond of Capua (1980). Conleth Kearns, ed. The Life of Catherine of Siena. Wilmington: Glazier. ISBN 0-89453-151-4.
- Carolyn Muessig, George Ferzoco, Beverly Mayne Kienzle, eds, A companion to Catherine of Siena, (Leiden: Brill, 2012).
- Hollister, Warren; Judith Bennett (2001). Medieval Europe: A Short History (9 ed.). Boston: McGraw-Hill Companies Inc. p. 343. ISBN 0-07-234657-4.
- McDermott,, Thomas, O.P. (2008). Catherine of Siena: spiritual development in her life and teaching. New York: Paulist Press. ISBN 0-8091-4547-2.
- Cross, F. L., ed. (1957) The Oxford Dictionary of the Christian Church. Oxford U. P.; p. 251
- Girolamo Gigli, ed, L'opere di Santa Caterina da Siena, 4 vols, (Siena e Lucca, 1707-1721)
- The Dialogue of St. Catherine of Siena, TAN Books, 2009. ISBN 978-0-89555-149-8
- Biblioteca Communale
- Flying Saints
- Mystical marriage of Saint Catherine
- Order of Preachers
- War of the Eight Saints
- Churches dedicated to Catherine of Siena
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- Works by Catherine of Siena at Project Gutenberg
- Letters of Catherine from Gutenberg
- Saint Catherine of Siena: Text with concordances and frequency list
- Drawn by Love, The Mysticism of Catherine of Siena
- St. Catherine of Siena at the Christian Iconography web site
- Divae Catharinae Senensis Vita 15th-century manuscript at Stanford Digital Repository