Letters of Catherine Benincasa by Saint of Siena Catherine
page 42 of 330 (12%)
page 42 of 330 (12%)
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the servants of Jesus Christ, write to you in His Precious Blood, with the
desire to see you established in true patience, since I consider that without patience we cannot please God. For just as impatience gives much pleasure to the devil and to one's own lower nature, and revels in nothing but anger when it misses what the lower nature wants, so it is very displeasing to God. It is because anger and impatience are the very pith and sap of pride that they please the devil so much. Impatience loses the fruit of its labour, deprives the soul of God; it begins by knowing a foretaste of hell, and later it brings men to eternal damnation: for in hell the evil perverted will burns with anger, hate and impatience. It burns and does not consume, but is evermore renewed--that is, it never grows less, and therefore I say, it does not consume. It has indeed parched and consumed grace in the souls of the lost, but as I said it has not consumed their being, and so their punishment lasts eternally. The saints say that the damned ask for death and cannot have it, because the soul never dies. It dies to be sure to grace, by mortal sin; but it does not die to existence. There is no sin nor wrong that gives a man such a foretaste of hell in this life as anger and impatience. It is hated by God, it holds its neighbour in aversion, and has neither knowledge nor desire to bear and forbear with its faults. And whatever is said or done to it, it at once empoisons, and its impulses blow about like a leaf in the wind. It becomes unendurable to itself, for perverted will is always gnawing at it, and it craves what it cannot have; it is discordant with the will of God and with the rational part of its own soul. And all this comes from the tree of Pride, from which oozes out the sap of anger and impatience. The man becomes an incarnate demon, and it is much worse to fight with these visible demons than with the invisible. Surely, then, every reasonable being ought to flee this sin. But note, that there are two sources of impatience. There is a common kind |
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