-Saint Catherine of Genoa adoring the Crucified Christ, Giovanni Agostino Ratti
I LOVE MARRIED SAINTS!!!!! DID I MENTION I LOVE MARRIED SAINTS????!!!! It is NOT any oxymoron, but rather our Christian duty and our obligation due to Almighty God & our spouse.
Born an aristocrat in Genoa in 1447 in the Vico del Filo and baptized as Caterina Fieschi, the youngest of five children, Catherine’s parents were Jacopo Fieschi and Francesca di Negro. Catherine’s family had papal connections. She was related to Pope Innocent V and Pope Adrian V, and Jacopo became Viceroy of Naples. When Catherine was born, many Italian nobles were supporting Renaissance artists and writers. The needs of the poor and the sick were often overshadowed by a hunger for luxury and self-indulgence.
She was known to be pious and prayerful even as a young girl. “Taller than most women, her head well proportioned, her face rather long but singularly beautiful and well shaped, her complexion fair and in the flower of her youth rubicund, her nose long rather than short, her eyes dark and her forehead high and broad; every part of her body was well formed”, Catherine wished to enter a convent when about thirteen, perhaps inspired by her sister, Limbania, who was an Augustinian nun, but the nuns to whom her confessor applied refused her on account of her youth, after which she appears to have put the idea aside without any further attempt.
Her father, Jacopo, passed away shortly after this. Her eldest brother, Giacomo inherited everything. He wishing to resolve differences with the Adorno family, another noble family with whom the Fieschi’s were at odds, and so concocted the idea of marrying Catherine to the Adorno boy, Giuliano, who had returned to Genoa to marry after various military and trading experiences in the Middle East.
Giacomo obtained his mother’s support and found Giuliano more than willing to accept the beautiful, noble and rich bride proposed to him; as for Catherine herself, she would not refuse this cross laid on her at the command of her mother and eldest brother. On 13 January, 1463, at sixteen, Catherine was married to the young Genoese nobleman, Giuliano Adorno. Giuliano was described by a witness of the time to be possessed of a “strange and recalcitrant nature” who wasted his substance on disorderly living including gambling.
The childless marriage turned out wretchedly; Giuliano proved faithless, violent-tempered, and a spendthrift, who made the life of his wife a misery. He was careless and unsuccessful as a husband and provider, often cruel, violent and unfaithful, and reduced them to bankruptcy. Catherine became indifferent to her faith, and fell into a depression.
Details are scanty, but it seems at least clear that Catherine spent the first five years of her marriage in silent, melancholy submission to her husband; and that she then, for another five, turned a little to the world for consolation in her troubles. She tried to find serenity in the distractions of the world. As always, it didn’t work.
Catherine, living with Giacomo in his fine house in the Piazza Sant’ Agnete, at first entirely refused to adopt his worldly ways, and lived “like a hermit”, never going out except to hear Mass. But when she had thus spent five years, she yielded to the remonstrances of her family, and for the next five years practiced a certain commerce with the world, partaking of the pleasures customary among the women of her class but never falling into sin. Increasingly she was irked and wearied by her husband’s lack of spiritual sympathy with her, and by the distractions which kept her from God. Then, ten years after her marriage, she prayed “that for three months He (God) may keep me (Catherine) sick in bed” so that she might escape her marriage, but her prayer went unanswered.
Catherine became so despondent with a profound sense of emptiness and bitterness, she went to talk to her sister, Limbania, at the convent to unload her woes. After listening, Limbania insisted Catherine return the following day and make her confession to the confessor of the nuns at the convent. On 22 March 1473, while making this confession, Catherine was struck down by a vision, the revelation of God’s love and her own sinfulness, and fell into a religious ecstasy; her interior state, and her contact with the Truth she had received in the vision, stayed with her the rest of her life.Suddenly, as she was kneeling down at the confessional, Catherine explained “my heart was wounded by a dart of God’s immense love, and I had a clear vision of my own wretchedness and faults and the Most High Goodness of God. She fell to the ground, all but swooning/fainting”, of this experience she later wrote her heart cried out, “no longer the world, no longer sin”. The confessor was at this moment called away, and when he came back she could speak again, and asked and obtained his leave to postpone her confession. After this revelation occurred she abruptly left the church, without finishing her confession. This marked the beginning of her life of close union with God in prayer.
She hurried home, to shut herself up in the most secluded room in the house, weeping, and for several days she stayed there absorbed by consciousness of her own wretchedness and of God’s mercy in warning her. She had a vision of Our Lord, weighed down by His Cross and covered with blood, and she cried aloud, “O Lord, I will never sin again; if need be, I will make public confession of my sins.” It was an experience she found difficult/nearly impossible to describe. “Oh, Love! Can it be that You have called me with so much love, and revealed to me at one view, what no tongue can describe?…I have no longer either soul or heart; but my soul and my heart are those of my Beloved…”.
She now entered on a life of prayer and penance. She obtained from her husband a promise, which he kept, to live with her as a brother. She made strict rules for herself–to avert her eyes from sights of the world, to speak no useless words, to eat only what was necessary for life, to sleep as little as possible and on a bed in which she put briars and thistles, to wear a rough hair shirt. Every day she spent six hours in prayer. She rigorously mortified her affections and will.
Soon, guided by the Ladies of Mercy, she was devoting herself to the care of the sick poor. In her plain dress she would go through the streets and byways of Genoa, looking for poor people who were ill, and when she found them she tended them and washed and mended their filthy rags. Often she visited the hospital of St. Lazarus, which harbored incurables so diseased as to be horrible to the sight and smell, many of them embittered. In Catherine they aroused not disgust but charity and love; she met their insults with unfailing gentleness.
From the time of her conversion she hungered insatiably for the Holy Eucharist, and the priests admitted her to the privilege, very rare in that period, of daily communion. Once upon receiving Communion, Catherine gazed towards her Lord and said, “O Lord, perhaps Thou wouldst draw me to Thee by this fragrance? I do not desire it; I desire nothing but Thee, and Thee wholly; Thou knowest, that from the beginning, I have asked of Thee the grace that I might never see visions, nor receive external consolations, for so clearly do I perceive Thy goodness, that I do not seem to walk by faith but by a true and heartfelt experience.”
For twenty-three years, beginning in the third year after her conversion, she fasted completely throughout Lent and Advent, except that at long intervals she drank a glass of water mixed with salt and vinegar to remind herself of the drink offered to Our Lord on the cross, and during these fasts she enjoyed exceptional health and vigor. For twenty-five years after her conversion she had no spiritual director except Our Lord Himself. Then, when she had fallen into the illness which afflicted the last ten years of her life, she felt the need for human help, and a priest named Fr. Cattaneo Marabotto, who had a position of authority in the hospital in which she was then working, became her confessor. To him she explained her states, past and present, and he compiled the “Memoirs”.
The time came when the directors of the great hospital in Genoa asked Catherine to superintend the care of the sick in this institution. She accepted, and hired near the hospital a poor house in which she and her husband lived out the rest of their days. Her prayers were still long and regular and her raptures frequent, but she so arranged that neither her devotions nor her ecstasies interfered with her care of the sick. Although she was humbly submissive even to the hospital servants, the directors saw the value of her work and appointed her rector of the hospital with unlimited powers.In 1497 she nursed her husband through his last illness. In his will he extolled her virtues and left her all his possessions. After Giuliano’s death, her life was devoted to her relationship with God, through “interior inspiration” alone. She used no other and needed no other forms of prayer.
When Catherine was fifty-three, she fell ill. Worn out by her life of ecstasies, her burning love for God, labor for her fellow creatures and her privations; during her last ten years on earth she suffered much. She died in 1510, worn out with labors of body and soul. Her death had been slow with many days of pain and suffering as she experienced visions and wavered between life and death.
In 1551, 41 years after her death, a book about her life and teaching was published, entitled “Libro de la vita mirabile et dottrina santa de la Beata Caterinetta de Genoa”. This is the source of her “Dialogues on the Soul and the Body” and her “Treatise on Purgatory”. It is her writings that have continued her fame today; during her canonization inquiry, the Holy Office announced that her writings alone were enough to prove her sanctity. Her writings also became sources of inspiration for other religious leaders such as Saints Robert Bellarmine and Francis de Sales and Cardinal Henry Edward Manning.
Catherine wrote about purgatory which, she said, begins on earth for souls open to God. Life with God in heaven is a continuation and perfection of the life with God begun on earth. For Catherine, purgatory was not another physical place to go to atone for one’s sins, but rather, an interior cleansing. She speaks of the soul’s purification onto complete union with God. “The soul”, Catherine says, “presents itself to God still bound to the desires and suffering that derive from sin and this makes it impossible for it to enjoy the beatific vision of God”. Catherine asserts that God is so pure and holy that a soul stained by sin cannot behold/be in the beatific vision, the presence of the Divine Majesty. The soul is aware of the immense love and perfect justice of God and consequently suffers for having failed to respond in a correct and perfect way to this love; and love for God itself becomes a flame, love itself cleanses the soul from the residue of sin. In writing about purgatory, Catherine reminds us of a fundamental truth of faith that becomes for us an invitation to pray for the deceased so that they may attain the beatific vision of God in the Communion of Saints (cf. Catechism of the Catholic Church, n. 1032).
St Catherine of Genoa is patroness of Brides, Childless People, Difficult Marriages, People Ridiculed For Their Piety, Victims Of Adultery, and Widows, among other causes.
“We should not wish for anything but what comes to us from moment to moment, exercising ourselves none the less for good. For he who would not thus exercise himself, and await what God sends, would tempt God. When we have done what good we can, let us accept all that happens to us by Our Lord’s ordinance, and let us unite ourselves to it by our will. Who tastes what it is to rest in union with God will seem to himself to have won to Paradise even in this life.” -St Catherine of Genoa
“It remains for us to pray the Lord, of His great goodness and by the intercession of this glorious Seraphim, to give us His love abundantly, that we may not cease to grow in virtue, and may at last win to eternal beatitude with God who lives and reigns for ever and ever.” -St Catherine of Genoa
“Since I began to love, love has never forsaken me. It has ever grown to its own fullness within my innermost heart.” -St Catherine of Genoa
“If it were possible for me to suffer as much as all the martyrs have suffered, and even Hell itself, for the love of God, and in order to make satisfaction to Him, it would be after all only a sort of injury to God, in comparison with the love and goodness with which He has created, and redeemed, and, in a special manner, called me. For man, unassisted by God’s grace, is even worse than the devil, because the devil is a spirit without a body, while man, without the grace of God, is a devil incarnate. Man has a free will, which, according to the ordination of God, is in nowise bound, so that he can do all the evil that he wills; to the devil, this is impossible, since he can act only by the divine permission; and when man surrenders to him his evil will, the devil employs it, as the instrument of his temptation.”-St Catherine of Genoa
“The souls in Purgatory see all things, not in themselves, nor by themselves, but as they are in God, on whom they are more intent than on their own sufferings. . . . For the least vision they have of God overbalances all woes and all joys that can be conceived. Yet their joy in God does by no means abate their pain. . . . This process of purification to which I see the souls in Purgatory, subjected, I feel within myself.” -St Catherine of Genoa“I see that whatever is good in myself, in any other creature, or in the saints, is truly from God; if, on the other hand, I do any thing evil, it is I alone who do it, nor can I charge the blame of it upon the devil or upon any other creature; it is purely the work of my own will, inclination, pride, selfishness, sensuality, and other evil dispositions, without the help of God I should never do any good thing. So sure am I of this, that if all the angels of heaven were to tell me I have something good in me, I should not believe them. So long as any one can speak of divine things, enjoy and understand them, remember and desire them, he has not yet arrived in port; yet there are ways and means to guide him thither. But the creature can know nothing but what God gives him to know from day to day, nor can he comprehend beyond this, and at each instant remains satisfied with what he receives. If the creature knew the height to which God is prepared to raise him in this life, he would never rest, but on the contrary would feel a certain craving, a vehement desire to reach quickly that ultimate perfection, and would think himself in Hell until he had obtained it.”-St Catherine of Genoa
“If it were given to a man to see virtue’s reward in the next world, he would occupy his intellect, memory and will in nothing but good works, careless of danger or fatigue.”-St Catherine of Genoa
“The fullness of joy is to behold God in everything.” -St. Catherine of Genoa
Shortly before her death Catherine told her goddaughter: “Tomasina! Jesus in your heart! Eternity in your mind! The will of God in all your actions! But above all, love, God’s love, entire love!”
“Through the words of this great Saint and the Gift that God had Graced her, we have gained a better understanding of the graphic damage that sin can do to a soul and also how the soul can be restored back to God’s Loving embrace through participation of the Sacraments. We also understand how God can transform a soul to be a divine reflection of Himself when the soul surrenders itself to the Triune Spirit. And through the works of Saint Catherine we also understand Purgatory and the Holy Souls who wait to be released into Heaven by our prayers and penances and when we offer up a Mass for the repose of their soul as these Holy souls endure the purgation of Purgatory, as they thirst to be re-united with God in Heaven. May we reflect deeply on the messages of Saint Catherine of Genoa and how God illuminated her soul so as to instruct the faithful.” – a commentator on St Catherine of Genoa