Newlife

Catherine of Siena: Lessons from her Life and Ministry

Catherine of Siena (born 1347) was a woman who was used by God in extraordinary ways in late medieval Italy.  Her influence, which reached the highest echelons of both civil and church politics, was astonishing; but her selfless ministry also extended to souls blighted by poverty, injustice and disease.  Many lessons in ministry can be learnt from Catherine’s inspiring life and ministry.

A Brief Biography

“There was a background of almost incredible violence and cruelty in the fourteenth century. . .” (Roberts 1906:44)   Murderous freelance armies could swoop without warning on cities and towns, leaving devastation in their wake.  And ruthless, powerful men delighted in unbelievable brutality towards their fellow men.  Within cities such as Siena, bitter feuds existed between families who often lived just across the narrow lanes.  Italians were renowned for solving squabbles and rivalries with daggers and poison.  Perhaps most frightening of all however was the threat and reality of the Black Death which visited Sienna three times during Catherine’s lifetime.

On top of this, the Roman Catholic Church was going through one of its darkest periods.  The papal seat had moved from Rome to Avignon, causing political and religious instability; and the church’s ranks were filled with immoral, merciless and avaricious men.  The Inquisition, with its capricious injustice and attendant torture, was active.  “There was a general failure of leadership in 14th-century Europe.” (Nelson)  And it was into this time that Catherine was born to bring peace.

Catherine showed a strong desire towards religious devotion from a very young age.  Like most people at that time, Catherine could not read and her early religious education came from seeing the descriptive paintings in the nearby church, and hearing romanticised tales about the early church martyrs and “desert fathers”.[1]

At the age of six, Catherine had a vision of Jesus and from that time she exhibited a single-minded dedication and unflagging confidence in God.  Visions were a regular part of her religious experience.[2]  They were vivid and detailed but even Catherine admitted that she knowingly used her own imagination to heighten the experiences.  Despite this, it is evident that these visions were divinely inspired as they empowered her to achieve extraordinary things in God’s employ.

As a child, Catherine happily divided her life equally between domestic duties and prayer.  When she was fifteen her parents wanted her to marry, but after much difficulty, Catherine managed to persuade them that she was already betrothed to her heavenly “Bridegroom” – Jesus Christ.  Catherine had no desire to marry nor to become a cloistered nun, the only two options for a respectable young woman.

She chose instead to spend the next three years in seclusion in a tiny room in her parent’s house, living a contemplative life in prayer and meditation.  During those years, inspired by the tales of martyrs and hermits, Catherine deliberately deprived herself of sleep and food, and she would physically harm herself.

After three years (in 1368), Catherine ventured out into public ministry, initially ministering to those struck by putrid diseases, including the plague.  Catherine fearlessly nursed the sick, and buried those that others were too afraid to touch.[3]   She pragmatically and compassionately ministered in any way she could and many miraculous healings were attributed to her.  Catherine combined mysticism, compassion and practicality in her ministry – a profound combination of qualities. And she always spoke about her beloved Jesus to her patients and to the grieving.

Catherine ministered in variety of missions, wherever circumstances and needs and the Holy Spirit led her.  As her ministry grew, Catherine was invited to personally intervene and mediate in all sorts of conflicts and disputes for both the poor and the powerful.  These disputes were often volatile, desperate and politically complicated.  Her grace shone in these situations, putting erring parties to shame.  Catherine was magnificent in her numerous missions as a diplomat, bringing peace in the name of God.  People all over Italy sought her help and advice.  Even the popes Gregory XI and Urban VI sought her advice.

Catherine was also a prolific correspondent, offering both spiritual teaching and practical instruction.[4]  Her almost 400 surviving letters display an interesting mix of both boldness and humility.

Catherine was faithful to the Roman Catholic Church but was passionate for its reform.  She believed that it was only through the Roman church that those she served could be saved. (Clifford 1995:11)  Catherine boldly denounced the immorality and laxity of the clergy, even before the hostile College of Cardinals.  In 1377, despite considerable opposing political pressures, Catherine was successful in persuading Gregory XI to return the papal seat to Rome.  But Gregory died the following year and two rival popes were elected by the cardinals, resulting in the “Great Schism”.[5]  Catherine was greatly distressed by this turn of events and, while in service to Urban VI, she died in Rome at the age of 33.[6]

Lessons from her Ministry

1. Courage

Catherine was a woman of outstanding and inspirational courage.  She was not intimidated by worldly power and spoke with equal frankness to kings and queens, pontiffs and cardinals, military and civil leaders, as well as to peasants and simple townsfolk.  She was not afraid of men, no matter how fierce.  She was also unafraid of disease,[7] or of dangerous journeys, either by land or by sea.

Catherine repeatedly broke social conventions at a time when numerous statutes and customs imposed constraints on everyday life.  This was especially true for single women.  Catherine was continually misunderstood and slandered, but her clear and strong conviction of being personally commissioned by God[8] gave her courage, grace and dignity.  Catherine’s ability to remain undeterred by criticism and remain committed to her calling is a tremendous example to all ministers of the gospel, but especially to women.

Catherine lived and acted and spoke as though she was Christ’s personal emissary.  Her sense of calling and clarity of vision were compelling forces in mission which enabled her to rise above the difficult and unpleasant situations which frequently occur in ministry.  A strong sense of calling and a clear vision can help ministry leaders to be resilient,  strong and undeterred despite difficulties and problems.

2. Team Support

In recent years much has been written about the benefits of teamwork and how to develop healthy teams for mission and ministry.  It is delightful to see that Catherine effectively employed these principles in the 1300’s.  While Catherine was a person uniquely called and gifted for ministry in her own right, she gathered around her a team of talented men and women who believed in her and supported her mission.  These faithful followers, who she referred to as her “college”, included learned theologians, secular scholars, monks, friars and educated women.  They were her teachers, confidantes and secretaries.[9]  These true friends accompanied Catherine on her dangerous journeys and provided expertise and finances for her missions.

Teamwork greatly enhances the effectiveness of a mission by the addition of skills; and it can relieve much of the burden put on senior leaders when the tasks and responsibilities are shared.  Mission becomes much more enjoyable and sustainable when it is shared with talented, like-minded people.

3. Theoretical and Experiential Theology

Unfortunately, Catherine’s theology in the early years was faulty.  Catherine saw herself as a “sin-bearer” and she mistakenly believed she could atone for the sins of others by self-immolation.  She also believed that extreme austerities were pleasing to God.  Catherine injured her health by these practises and consequently suffered with debilitating pain which frequently reduced her capacity for mission, and may have hastened her death.[10]

A sound theology can help Christians to more fully access and utilise the power and grace of God that is available to us.  It is important for someone involved in Christian mission to have a comprehensive and Biblical understanding of who God is – not only theoretically, but also experientially.  Catherine’s lifelong practise was to spend half of her day in prayer and half in ministry.  Her prayer time enabled Catherine to continually draw strength, guidance and inspiration from God for her practical work.  It is important that our mission has a spiritual vitality to it that can only come from a close spiritual connection with God that is nurtured in quiet times.

Conclusion

For an uneducated women of ordinary birth living in the middle ages, Catherine achieved extraordinary results in her various missions due to her remarkable dedication and devotion to her Lord and Bridegroom – Jesus Christ.  She was willing to sacrifice her reputation and her comfort to follow her calling in Christ as his peace envoy.  She bravely went where few others dared, and triumphed. She brought peace and reconciliation where there had been conflict and estrangement.  She brought hope and comfort in the face of suffering, disease and death.  She brilliantly combined mysticism and practical ministry, and in every situation she preached the simple gospel of Christ.

In recognition of her ministry, Catherine was canonised (sainted) by Pius II in 1461.  Catherine was later declared a Doctor of the Church by Paul VI in 1970. This rare honour is given to church writers whose contribution to doctrinal understanding has benefited the Roman Catholic Church.  Only three women have received this honour. (Knight 2009 [2])

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Endnotes

[1] The desert fathers (and mothers) were Christians who (following John the Baptist’s example), chose to live as hermits and ascetics.  They sought a disciplined life of solitude and spirituality, choosing to live mainly in the Egyptian desert, during the third to fifth centuries.  Several of these men went on to become prominent figures in the Church during the fourth and fifth century, including: Athanasius, John Chrysostom and Augustine of Hippo.

[2] Catherine’s visions “. . . contained no revelations and did not add anything to the stock of spiritual knowledge.”  (Roberts 1906:19)

[3] Catherine personally buried at least six of her own nieces and nephews.

[4] While certainly illiterate in early life, Raimondo da Capua (her close friend, confessor and biographer) alleges that Catherine could read Latin and Italian.   While Catherine may have learnt to write later in life, it is clear that many of her letters and other writings were dictated to her secretaries.  As well as her letters, Catherine’s writings include “Dialogue”, also called “Treatise on Divine Providence“; and a series of “Prayers”.

[5] This schism lasted from 1378-1415.  The two papal claimants where continually embroiled in “. . . rivalry which led to increased corruption within their administrations and a decrease of interest in anything other than gaining advantage over their opponent.”  (Nelson)

[6] “Her last political work, accomplished practically from her death-bed, was the reconciliation of Pope Urban VI with the Roman Republic (1380).”  (Knight 2009[1])

[7] The one thing that did seem to frighten Catherine was mental illness.  She avoided the mentally ill and only three cases of her healing a mentally ill person have been recorded in her biography by Raimondo da Capua, her confessor and close friend.

[8] She once stated, “. . .I never undertook any journey save at the command of God and his Vicar [the pope] and for the salvation of souls. . .”  (Roberts 1906:244)

[9] Some of her secretaries left personal notes in Catherine’s letters revealing a sense of good humour amongst the group.

[10] With the help of learned members of her college, Catherine later came to realise that good health was a gift of God to be treasured.

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Bibliography

Butler, Josephine, Catharine of Siena: A Biography, London: Marshall, 1894.   http://www.archive.org/details/catharineofsiena00butliala accessed March-April 2009

Clifford, Paula, Women doing Excellently: Biblical Women and their Successors, Norwich: The Canterbury Press, 2001.

Knight, Kevin (Ed), [1] “St Catherine of Siena”, from New Advent Catholic Encyclopedia. http://www.newadvent.org/cathen/03447a.htm accessed 14/03/09

Knight, Kevin (Ed),  [2] “Doctors of the Church“, from New Advent Catholic Encyclopedia. http://www.newadvent.org/cathen/05075a.htm accessed 7/04/09

Nelson, Lynn Harry, “The Great Schism 1378-1415″ from Lectures in Medieval History. http://www.vlib.us/medieval/lectures/great_schism.html accessed17/04/09

Roberts, Margaret, Saint Catherine of Siena and her Times, London: Methuen and Co, 1906. http://www.archive.org/details/saintcatherineof00robeiala accessed March-April 2009

This article has been abridged and adapted from an assignment entitled Catherine of Sienna: Lessons in Mission from her Life and Ministry, submitted on the 8th of May, 2009, to the Australian College of Ministries (ACOM).

© 2nd of September, 2010, Margaret Mowczko

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Tags: biographies, biography, Catherine of Siena, Catherine of Sienna, courage, Katharine of Siena, St Catherine, women in ministry debate

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