LETTER_1

[FIRST LETTER to AGNES of PRAGUE] 1234

⁽¹⁾ To the venerable and most holy virgin, the Lady Agnes, daughter of the most renowned and illustrious king of Bohemia, ⁽²⁾ Clare, unworthy servant of Jesus Christ and useless handmaid of the enclosed ladies of the Monastery of San Damiano, her subject and handmaid in all circumstances, commends herself in every way and sends, with special respect, the prayer that Agnes attain the glory of everlasting happiness.

⁽¹⁾ Venerabili et sanctissimae virgini, dominae Agneti, filiae excellentissimi ac illustrissimi regis Bohemiae, ⁽²⁾ Clara, indigna famula Iesu Christi et ancilla inutilis dominarum inclusarum monasterii Sancti Damiani, sua ubique subdita et ancilla, recommendationem sui omnimodam cum reverentia speciali felicitatis gloriam adipisci.

⁽³⁾ Hearing the account, one that brings you the highest honor, of your holy conversion and manner of life, an account that has been reputably disseminated not only to me but to nearly every region of the world, I rejoice and exalt exceedingly in the Lord. ⁽⁴⁾ Concerning this news, I am not the only one able to rejoice, but also all those who serve and desire to serve Jesus Christ.

⁽³⁾ Vestrae sanctae conversationis et vitae honestissimam famam audiens, quae non solum mihi, sed fere in toto est orbe terrarum, egregie divulgata, gaudeo plurimum in Domino et exsulto; ⁽⁴⁾ de quo non tantum ego singularis valeo exsultare, sed universi qui faciunt et facere desiderant servitium Iesu Christi.

⁽⁵⁾ I rejoice because you, more than others, could have enjoyed public ostentation, honors, and worldly status having had the opportunity to become, with eminent glory, legitimately married to the illustrious emperor, as would befit your and his pre-eminence. ⁽⁶⁾ Spurning all these things with your whole heart and mind, you have chosen instead holiest poverty and physical want, ⁽⁷⁾ accepting a nobler spouse, the Lord Jesus Christ, who will keep your virginity always immaculate and inviolate.

⁽⁵⁾ Hinc est quod, cum perfrui potuissetis prae ceteris pompis et honoribus et saeculi dignitate, cum gloria excellenti valentes inclito Caesari legitime desponsari, sicut vestrae ac eius excellentiae decuisset, ⁽⁶⁾ quae omnia respuentes, toto animo et cordis affectu magis sanctissimam paupertatem et corporis penuriam elegistis, ⁽⁷⁾ sponsum nobilioris generis accipientes, Dominum Iesum Christum, qui vestram virginitatem semper immaculatam custodiet et illaesam.

⁽⁸⁾ Having loved him, you are chaste;

⁽⁸⁾ Quem cum amaveritis casta estis,

having touched him, you will be made more pure;

cum tetigeritis mundior efficiemini,

having received him, you are a virgin.

cum acceperitis virgo estis.

⁽⁹⁾ His power is stronger,

⁽⁹⁾ Cuius possibilitas forior,

his nobility higher,

generositas celsior,

his appearance lovelier,

cuius aspectus pulchrior,

his love sweeter,

amor suavior

and his every grace more elegant.

et omnis gratia elegantior.

⁽¹⁰⁾ You are now held fast in the embraces

of the one who has adorned your breast

with precious stones

and from your ears

has hung priceless pearls.

⁽¹⁰⁾ Cuius estis iam amplexibus astricta,

qui pectus vestrum

ornavit lapidibus pretiosis

et vestris auribus

tradidit inaestimabiles margaritas.

⁽¹¹⁾ He has completely surrounded you

with glittering and sparkling gems,

and has placed on your head a golden crown

engraved with the seal of holiness.

⁽¹¹⁾ Et totam circumdedit vernantibus

atque coruscantibus gemmis

atque vos coronavit aurea corona

signo sanctitatis expressa.

⁽¹²⁾ Therefore, dearest sister-or should I say, most venerable lady, because you are spouse and mother and sister of my Lord Jesus Christ, ⁽¹³⁾ and are most resplendently distinguished by the banner of inviolable virginity and holiest poverty-be strengthened in the holy service begun in you out of a burning desire for the Poor Crucified. ⁽¹⁴⁾ For all of us he endured the passion of the cross, rescuing us from the power of the prince of darkness-by whose power we were kept in chains because of the transgression of our first parent-and reconciling us to God the Father.

⁽¹²⁾ Ergo, soror carissima-immo domina veneranda nimium, quia sponsa et mater estis et soror Domini mei Iesu Christi, ⁽¹³⁾ virginitatis inviolabilis et paupertatis sanctissimae vexillo resplendentissime insignita-in sancto servitio confortamini pauperis Crucifixi ardenti desiderio inchoato. ⁽¹⁴⁾ Qui pro nobis omnibus crucis sustinuit passionem, eruens nos de potestate principis tenebrarum-qua ob transgressionem primi parentis vincti vinculis tenebamur-et nos reconcilians Deo Patri.

⁽¹⁵⁾ O blessed poverty-

⁽¹⁵⁾ O beata paupertas

to those who love and embrace it!

quae diligentibus et amplexantibus eam

it provides eternal riches

divitias praestat aeternas!

⁽¹⁶⁾ O holy poverty,

⁽¹⁶⁾ O sancta paupertas,

to those who possess and desire it, God

quam habentibus et desiderantibus,

promises the kingdom of heaven and,

a Deo caelorum regnum promittitur

gives eternal glory and a happy life!

et aeterna gloria vitaque beata

beyond all doubt

procul dubio exhibetur!

⁽¹⁷⁾ O pious poverty

⁽¹⁷⁾ O pia paupertas

that the Lord Jesus Christ, who ruled and is

quam Dominus Iesus Christus

ruling heaven and earth,

qui caelum terramque regebat et regit,

and who spoke and all things were made,

qui dixit etiam et sunt facta,

deigned to embrace before anything else!

dignatus est prae ceteris amplexari!

⁽¹⁸⁾ For foxes have dens, he says, and the birds of the sky have nests, but the Son of Man, who is Christ, has nowhere to lay his head; instead, bowing his head, he handed over his spirit.

⁽¹⁸⁾ Vulpes enim foveas, inquit, habent et volucres caeli nidos, Filius autem hominis, id est Christus, non habet ubi caput reclinet, sed, inclinato capite, tradidit spiritum.

⁽¹⁹⁾ If, then, so great as such a Lord who, coming into the virgin’s womb, chose to appear contemptible, needy, and poor in this world ⁽²⁰⁾ so that human beings, who were utterly poor and needy, suffering from an extremely grave lack of heavenly food, might be made rich in him by means of the kingdom of heaven that they will indeed possess, ⁽²¹⁾ exalt exceedingly and rejoice, filled with great joy and spiritual happiness. ⁽²²⁾ Because-since contempt of the world has pleased you more than its honors; poverty more than temporal riches; and storing up treasures in heaven rather than on earth ⁽²³⁾ where neither rust consumes them, nor moth destroys them, and thieves do not dig them up and steal them-your most abundant reward is in heaven, and you have quite fittingly deserved to be called sister, spouse, and mother of the Son of the most high Father and glorious Virgin.

⁽¹⁹⁾ Si, ergo, tantus et talis Dominus in uterum veniens virginalem, despectus, egenus, et pauper in mundo voluit apparere ⁽²⁰⁾ ut homines, qui erant pauperrimi et egeni, caelestis pabuli sufferentes nimiam egestatem, efficerentur in illo divites regna caelestia possidendo, ⁽²¹⁾ exsultate plurimum et gaudete, repletae ingenti gaudio et laeitia spiritali. ⁽²²⁾ Quia-cum vobis magis placuisset contemptus saeculi quam honores; paupertas quam divitae temporales; et magis thesauros in caelo recondere quam in terra ⁽²³⁾ ubi nec rubigo consumit, nec tinea demolitur, et fures non effodiunt nec furantur-merces vestra copiosissima est in caelis, ⁽²⁴⁾ et fere digne meruistis soror, sponsa, et mater altissimi Patris Filii et gloriosae Virginis nuncupari.

⁽²⁵⁾ For, I am sure that you know that the kingdom of heaven is promised and given by the Lord only to the poor, because as long as something temporal is the object of love, the fruit of charity is lost. ⁽²⁶⁾ You know, too, that one cannot serve God and material wealth, since either the one is loved and the other hated, or a person will serve one and despise the other. ⁽²⁷⁾ You also know that a person wearing clothing cannot fight with another who is naked, because the one who has something that might be grasped is more quickly thrown to the ground. ⁽²⁸⁾ You know, too, that it is not possible for a person to remain glorious in the world and to reign with Christ in heaven; and that a camel will be able to pass through the eye of a needle before a rich person ascends into the kingdom of heaven. ⁽²⁹⁾ These are the reasons why you disposed of your clothing, I mean your wordly wealth, so that you might have the strength not to succumb completely to the one struggling against you, so that you may enter the kingdom of heaven by the narrow road and constricted gate.

⁽²⁵⁾ Credo enim firmiter vos novisse quod regnum caelorum nonnisi pauperibus a Domino promittitur et donatur, quia dum res diligitur temporalis fructus amittitur caritatis; ⁽²⁶⁾ Deo et mammonae deservire non posse, quoniam aut unus diligitur et alter odio habetur, et aut uni serviet alterum contemnet; ⁽²⁷⁾ et vestitum cum nudo certare non posse, quia citius ad terram deicitur qui habet unde teneatur; ⁽²⁸⁾ et gloriosum manere in saeculo et illic regnare cum Christo; et quoniam ante foramen acus poterit transire camelus scandere quam dives caelica regna. ⁽²⁹⁾ Ideo abiecistis vestimenta, videlicet divitias temporales, ne luctanti succumbere penitus valeretis, ut per arctam viam et angustam portam possitis regna caelestia introire.

⁽³⁰⁾ It is indeed a great and praiseworthy exchange:

⁽³⁰⁾ Magnum quippe ac laudabile commercium:

to give up the temporal for the everlasting,

relinquere temporalia pro aeternis,

to merit the heavenly rather than the earthly,

promereri caelestia pro terrenis,

to receive a hundredfold instead of one,

centuplum pro uno recipere,

to have a happy, eternal life.

ac beatam vitam perpetuam possidere.

⁽³¹⁾ I thought, therefore, that I should do all I can to implore Your Excellency and Holiness with humble prayers in the innermost heart of Christ, given that you want to be strengthened in his holy service, ⁽³²⁾ growing from good to better, from virtue to virtue, so that the one to whose service you devote yourself with every desire of your mind may deign to bestow freely upon you the rewards you have desired.

⁽³¹⁾ Quapropter vestram excellentiam et sanctitatem duxi, prout possum, humilibus precibus in Christi visceribus supplicandam, quaetnus in eius sancto servitio confortari velitis, ⁽³²⁾ crescentes de bono in melius, de virtutibus in virtutes, ut cui toto mentis desiderio deservitis, dignetur vobis optata praemia elargiri.

⁽³³⁾ I also beseech you in the Lord, as best as I can, to be so kind as to include in your most holy prayers me, your servant, although useless, and the other sisters who are devoted to you who live with me in the monastery. ⁽³⁴⁾ By the help of your prayers, may we be able to merit the mercy of Jesus Christ so that we, together with you, may deserve to enjoy the everlasting vision.

⁽³³⁾ Obsecro etiam vos in Domino, sicut possum, ut me vestram famulam, licet inutilem, et sorores ceteras vobis devotas mecum in monasterio commorantes habere velitis in sanctissimis vestris orationibus commendatas, ⁽³⁴⁾ quibus subvenientibus mereri possumus misericordiam Iesu Christi, ut pariter una vobiscum sempiterna mereamur perfrui visione.

⁽³⁵⁾ Farewell in the Lord and please pray for me.

⁽³⁵⁾ Valete in Domino et oretis pro me.

[SECOND LETTER TO] Agnes of Prague 1235-38

⁽¹⁾ To the daughter of the King of kings, handmaid of the Lord of lords, most worthy spouse of Jesus Christ and therefore, very distinguished queen, the Lady Agnes, ⁽²⁾ Clare, useless and unworthy handmaid of the Poor Ladies, sends her greetings and the prayer that Agnes may always live in the utmost poverty.

⁽¹⁾ Filiae Regis regum, ancillae Domini dominatium, sponsae dignissimae Iesu Christi et ideo reginae praenobili dominae Agneti, ⁽²⁾ Clara, pauperum dominarum ancilla inutilis et indigna, salutem et semper in summa vivere paupertate.

⁽³⁾ I thank the one who liberally bestows grace, from whom every best and perfect gift is believed to come, because he has adorned you with such a good reputation founded upon your virtues and has made you shine with the honors of so much perfection. ⁽⁴⁾ He did this so that once you have been made a diligent imitator of the Father who is perfect, you may deserve to be made perfect, so that his eyes may not see anything imperfect in you.

⁽³⁾ Gratias ago gratiae largitori, a quo omne datum optimum et omne donum perfectum creditur emanare, quod te tantis virtutum titulis decoravit et tantae perfectionis insigniis illustravit, ⁽⁴⁾ ut, perfecti Patris effecta diligens imitatrix, perfecta fieri merearis, ne oculi sui aliquid in te videant imperfectum.

⁽⁵⁾ This is that perfection with which the King will unite you to himself in marriage in heaven’s bridal chamber where he sits in glory upon his starry throne, ⁽⁶⁾ because despising the heights of an earthly kingdom and the less than worthy offers of an imperial marriage, ⁽⁷⁾ you have been made an imitator of the holiest poverty, and in a spirit of great humility and the most ardent charity, you have clung to the footsteps of him with whom you have been worthy to be united in marriage.

⁽⁵⁾ Haec est illa perfectio, qua te sibi Rex ipse in aethereo thalamo sociabit, ubi sedet stellato solio gloriosus, ⁽⁶⁾ quod terreni regni fastigia vilipendens et oblationes imperialis coniugii parum dignask ⁽⁷⁾ aemuloa sanctissimae paupertatis effecta in spiritu magnae humilitatis et ardentissimae caritatis eius adhaesisti vestigiis, cuius meruisti connubio copulari.

⁽⁸⁾ Moreover, since I know that you are laden with virtues, I shall refrain from saying too much as I do not wish to laden you with superfluous words, ⁽⁹⁾ even though to you no word seems superfluous of those that could be the source of some consolation for you. ⁽¹⁰⁾ But because one thing is necessary, I invoke this one thing and advise you, by the love of him to whom you have offered yourself as a holy and pleasing sacrifice, ⁽¹¹⁾ to be mindful, like a second Rachel, of your founding purpose always seeing your beginning.

⁽⁸⁾ Cum vero noverim te virtutibus oneratam, parcens prolixitati verborum nolo verbis superfluis onerare, ⁽⁹⁾ licet tibi nihil superflui videatur ex illis de quibus posset tibi aliqua consolatio provenire. ⁽¹⁰⁾ Sed quia unum est necessarium, hoc unum obtestor et moneo per amoren illius, cui te sanctam et beneplacentem hostiam obtulisti, ⁽¹¹⁾ ut tui memor propositi velut altera Rachel tuum semper videns principium,

What you hold, may you continue to hold,

quod tenes teneas,

what you do, may you keep doing and not stop,

quod facis facias nec dimittas,

⁽¹²⁾ but with swift pace, noble step,

⁽¹²⁾ sed cursu concito, gradu levi,

and feet that do not stumble

pedibus inoffensis

so that even your walking does not raise any dust,

ut etiam gressus tui pulverem non admittant,

⁽¹³⁾ may you go forward tranquilly, joyfully, briskly, and cautiously along the path of happiness,

⁽¹³⁾ secura gaudens et alacris
per tramitem caute beatitudinis gradiaris,

⁽¹⁴⁾ trusting in no one and agreeing with no one insofar as he might want to dissuade you from pursuing your founding purpose or might place a stumbling block in your way, preventing you, in that perfection with which the Spirit of the Lord has called you, from fulfilling your vows to the Most High.

⁽¹⁴⁾ nulli credens, nulli consentiens,
quod te vellet ab hoc proposito revocare,
quod tibi poneret in via scandalum,
ne in illa perfectione,
qua Spiritus Domini te vocavit,
redderes Altissimo vota tua.

⁽¹⁵⁾ No concerning this, so that you may walk more tranquilly along the way of the Lord’s commands, follow the advice of our venerable father, our Brother Elias, minister general. ⁽¹⁶⁾ Prefer his advice to the advice of others and consider it more precious to you than any gift.

⁽¹⁵⁾ In hoc autem, ut mandatorum Domini securis viami perambules, venerabilis patris nostri fratris nostri Heliae, generalis ministri, consilium imitare; ⁽¹⁶⁾ quod praepone consiliis ceterorum et reputa tibi carius omni dono.

⁽¹⁷⁾ Indeed, if someone tells you something else or suggests anything to you that may hinder your perfection and that seems contrary to your divine vocation, even though you must respect him, still, do not follow his advice;

⁽¹⁷⁾ Si quis vero aliud tibi dixerit,
aliud tibi suggesserit,
quod perfectionem tuam impediat,
quod vocationi divinae contrarium videatur,
etsi debeas venerari,
noli tamen eius consilium imitari,

⁽¹⁸⁾ instead, poor virgin,

⁽¹⁸⁾ sed pauperem Christum,

embrace the Poor Christ.

virgo pauper, amplectere.

⁽¹⁹⁾ Now that you have made yourself contemptible in this world for his sake, look upon and follow the one who made himself contemptible for your sake. ⁽²⁰⁾ Gaze upon, examine, contemplate, most noble queen, desiring to follow your spouse, who is more beautiful than the sons of humankind, and who for your salvation became the vilest of men, despised, struck, and flogged repeatedly over his entire body, dying while suffering the excruciating torments of the cross.

⁽¹⁹⁾ Vide contemptibilem pro te factum et sequere, facta pro ipso contemptibilis in hoc mundo. ⁽²⁰⁾ Sponsum tuum prae filiis hominum speciosum, pro salute tua factum virorum vilissimum, despectum, percussum et toto corpore multipliciter flagellatum, inter ipsas crucis angustias morientem, regina praenobilis, intuere, considera, contemplare, desiderans imitari.

⁽²¹⁾ If you suffer with him, with him you will reign, grieving with him, with him you will rejoice, dying with him on the cross of tribulation, with him you will possess mansions in heaven among the splendors of the saints,

²¹⁾ Cui si compateris conregnabis,
condolens conguadebis,
in cruce tribulationis commoriens
cum ipso in sanctorum splendoribus

⁽²²⁾ and your name will be recorded in the Book of Life and will bring you glory among men and women.

mansiones aethereas possidebis,
⁽²²⁾ et nomen tuum in libro vitae notabitur
futurum inter homines gloriosum.

⁽²³⁾ This is why you may forever in eternity share the glory of the heavenly kingdom rather than what is earthly and transitory, eternal goods instead of those that perish, and why you will live forever and ever.

⁽²³⁾ Propter quod in aeternum et in saeculum saeculi regni caelestis gloriam pro terrenis et transitoriis, aeterna bona pro perituris participes et vives in saecula saeculorum.

⁽²⁴⁾ Farewell, dearest sister and lady, for the sake of the Lord, your spouse; ⁽²⁵⁾ and constantly remember me, as well as my sisters-for we rejoice in the good things of the Lord that he is accomplishing in you through his grace-in your devout prayers to the Lord. ⁽²⁶⁾ Also, as often as possible, please remind your sisters to pray for us.

⁽²⁴⁾ Vale, carissima soror et domina, propter Dominum tuum sponsum; ⁽²⁵⁾ et me cum sororibus meis, quae gaudemus de bonis Domini, quae in te per suam gratiam operatur, stude tuis devotis orationibus Domino commendare. ⁽²⁶⁾ Sororibus etiam tuis nos plurimum recommenda.

 LETTER_3

[THIRD LETTER TO] Agnes of Prague 1238

⁽¹⁾ To Agnes, most venerable lady and sister in Christ, deserving of love before all other mortals, blood-sister of the illustrious king of Bohemia, but now sister and spouse of the most high King of the heavens, ⁽²⁾ Clare, most humble and unworthy handmaid of Christ and servant of the Poor Ladies, sends her prayer for the joys of salvation in him who is the Author of Salvation and for everything better that can be desired.

⁽¹⁾ In Christo sibi reverendissimae dominae ac prae cunctis mortalibus diligendae sorori Agneti, illustris regis Bohemiae germanae, sed iam summo caelorum Regi sorori et sponsae, ⁽²⁾ Clara, humillima et indigna Christi ancilla et dominarum pauperum serva, salutis gaudia in auctore salutis et quidquid melius desiderari potest.

⁽³⁾ I am filled with such great joy about your well-being, your happiness, and your favorable successes through which, I understand, you are thriving on the journey you have begun to obtain the reward of heaven; ⁽⁴⁾ and I breathe again in the Lord with elation equal to my knowledge and belief that you are supplying in wonderful ways what is lacking both in me and in the other sisters who are following in the footsteps of the poor and humble Jesus Christ.

⁽³⁾ De sospitate tua, felici statu et successibus prosperis quibus te in incepto cursu ad obtinendum caeleste bravium vigere intelligo tanto repleor gaudio ⁽⁴⁾ tantaque in Domino exultatione respiro, quanto te novi et arbitror vestigiorum pauperis et humilis Iesu Christi tam in me quam in aliis ceteris sororibus imitationibus mirifice supplere defectum.

⁽⁵⁾ I am indeed able to rejoice, and there is no one who could separate me from such great joy, ⁽⁶⁾ since I already possess what under heaven I have yearned for, and I see that you, supported by some kind of wonderful claim on the wisdom that comes from God’s own mouth, are formidably and extraordinarily undermining the stratagems of the cunning enemy, the pride that destroys human nature, and the vanity that beguiles human hearts. ⁽⁷⁾ I see, too, that you are embracing with humility, the virtue of faith, and the arms of poverty the incomparable treasure that lies hidden in the field of the world and the hearts of human beings, where it is purchased by the One by whom all things were made from nothing. ⁽⁸⁾ And, to use as my own the words of the apostle himself, I consider you someone who is God’s own helper and who supports the drooping limbs of his ineffable body.

⁽⁵⁾ Vere gaudere possum nec me aliquis posset a tanto gaudio facere alienam, ⁽⁶⁾ cum, quod sub caelo cuncupivi iam tenens, callidi hostis astutias et perditricem humanae naturae superbiam et vanitatem humana corda infatuantem te quadam mirabili ipsius Dei oris sapientiae praerogativa suffultam terribiliter ac inopinabiliter videam supplantare ⁽⁷⁾ absconumque in agro mundi et cordium humanorum thesaurum incomparabilem, quo illud emitur a quo cuncta de nihilo facta sunt, humilitate, virtute fidei, ac paupertatis brachiis amplexari; ⁽⁸⁾ et, ut proprie ipsius apostoli verbis utar, ipsius Dei te iudico adiutricem et ineffabilis corporis eius cadentium membrorum sublevatricem.

⁽⁹⁾ Who, then, would tell me not to rejoice about such great and marvelous joys? ⁽¹⁰⁾ That is why you, too, dearest, must always rejoice in the Lord, ⁽¹¹⁾ and not let bitterness and confusion envelop you, O Lady most beloved in Christ, joy of the angels, and crown of your sisters. ⁽¹²⁾ Place your mind in the mirror of eternity; place your soul in the splendor of glory; ⁽¹³⁾ place your heart in the figure of the divine substance; and, through contemplation, transform your entire being into the image of the Divine One himself, ⁽¹⁴⁾ so that you, yourself, may also experience what his friends experience when they taste the hidden sweetness that God alone has kept from the begninning for those who love him.

⁽⁹⁾ Quis ergo de tantis mirandis gaudiis dicat me non gaudere? ⁽¹⁰⁾ Gaudeas igitur et tu in Domino semper, carissima, ⁽¹¹⁾ nec te involvat amaritudo et nebula, o in Christo dilectissima domina, angelorum gaudium et corona sororum; ⁽¹²⁾ pone mentem tuam in speculo aeternitatis, pone animam tuam in splendore gloriae, ⁽¹³⁾ pone cor tuum in figura divinae substantiae et transforma te ipsam totam per contemplationem in imagine divinitatis ipsius, ⁽¹⁴⁾ ut et ipsa sentias quod sentiunt amici gustando absconditam dulcedinem, quam ipse Deus ab initio suis amatoribus reservavit.

⁽¹⁵⁾ And completely ignoring all those who in this deceitful and turbulent world ensnare their blind lovers, you might totally love him who gave himself totally out of love for you, ⁽¹⁶⁾ whose beauty the sun and moon admire, and whose rewards, in both their preciousness and magnitude, are without end. ⁽¹⁷⁾ I am speaking about the Son of the Most High, to whom the Virgin gave birth and, after whose birth, she remained a virgin. ⁽¹⁸⁾ May you cling to his most sweet Mother, who gave birth to the kind of Son whom the heavens could not contain, ⁽¹⁹⁾ and yet, she carried him in the tiny enclosure of her sacred womb, and held him on her young girl’s lap.

⁽¹⁵⁾ Et omnibus qui in fallaci mundo perturbabili suos caecos amatores illaqueant penitus praetermissis, illum totaliter diligas, qui se totum pro tua dilectione donavit, ⁽¹⁶⁾ cuius pulchritudinem sol et luna mirantur, cuius praemiroum et eorum pretiositatis et magnitudinis non est finis; ⁽¹⁷⁾ illum dico Altissimi Filium, quem Virgo peperit et post cuius partum virgo permansit. ⁽¹⁸⁾ Ipsius dulcissimae matri adhaereas, quae talem genuit Filium quem caeli capere non poterant, ⁽¹⁹⁾ et tamen ipsa parvulo claustro sacri uteri contulit et gremio puellari gestavit.

⁽²⁰⁾ Who would not abhor the treachery of the enemy of humanity who, by means of the pride that results from fleeting and false glories, compels that which is greater than heaven to return to nothingness? ⁽²¹⁾ See, it is already clear that the soul of a faithful person, the most worthy of God’s creations through the grace of God, is greater than heaven, ⁽²²⁾ since the heavens and the rest of creation together cannot contain their Creator and only the soul of a faithful person is his dwelling place and throne and this is possible only through the charity that the wicked lack. ⁽²³⁾ For the Truth says: The one who loves me, will be loved by my Father, and I shall love him and we shall come to him and make our dwelling place with him.

⁽²⁰⁾ Quis non abhorreat humani hostis insidias, qui per fastum momentaneorum et fallacium gloriarum ad nihilum redigere cogit quod maius est caelo? ⁽²¹⁾ Ecce iam liquet per Dei gratiam dignissimam creaturarum fidelis hominis animam maiorem esse quam caelum, ⁽²²⁾ cum caeli cum creaturis ceteris capere nequeant Creatorem, et sola fidelis anima ipsius mansio sit et sedes, et hoc solum per caritatem qua carent impii, ⁽²³⁾ Veritate dicente: Qui diligit me diligetur a Patre meo, et ego diligam eum, et ad eum veniemus, et mansionem apud eum faciemus.

⁽²⁴⁾ So, just as the glorious Virgin of virgins carried him physically, ⁽²⁵⁾ so, you too, following in her footsteps especially those of humility and poverty, can without any doubt, always carry him spiritually in your chaste and virginal body, ⁽²⁶⁾ containing him by whom both you and all things are contained, and possessing that which, even when compared with the other transitory possessions of this world, you will possess more securely. ⁽²⁷⁾ Regarding this, some kings and queens of this world are deceived; ⁽²⁸⁾ even though in their pride they have climbed all the way up to the sky, and their heads have touched the clouds, in the end they are destroyed like a pile of dung.

⁽²⁴⁾ Sicut ergo Virgo virginum gloriosa materialiter, ⁽²⁵⁾ sic et tu, sequens eius vestigia, humilitatis praesertim et paupertatis, casto et virgineo corpore spiritualiter semper sine dubietate omni portare potes, ⁽²⁶⁾ illum continens a quo tu et omnia continentur, illud possidens quod et comparate cum ceteris huius mundi possessionibus transeuntibus fortius possidebis. ⁽²⁷⁾ In quo quidam mundani reges et reginae falluntur, ⁽²⁸⁾ quorum superbiae usque ad caelum licet ascenderint, et caput earum nubes tetigerit, quasi sterquillinium in fine perducuntur.

⁽²⁹⁾ Now, I thought that I should respond to your charity about the things that you have asked me to clarify for you; ⁽³⁰⁾ namely, what were the feasts-and I imagine, that you have perhaps figured this out to some extent-that our most glorious father, Saint Francis, urged us to celebrate in a special way with different kinds of foods. ⁽³¹⁾ Indeed, your prudence knows that, with the exception of the weak and the sick, for whom he advised and authorized to use every possible discretion with respect to any foods whatsoever, ⁽³²⁾ none of us who are healthy and strong ought to eat anything other than Lenten fare, on both ordinary days and feastdays, fasting every day ⁽³³⁾ except on Sundays and on the Lord’s Nativity, when we ought to eat twice a day. ⁽³⁴⁾ And, on Thursdays in Ordinary Time, fasting should reflect the personal decision of each sister, so that whoever might not wish to fast would not be obligated to do so. ⁽³⁵⁾ All the same, those of us who are healthy fast every day except Sundays and Christmas. ⁽³⁶⁾ Certainly, during the entire Easter week, as Blessed Francis states in what he has written, and on the feasts of holy Mary and the holy apostles, we are also not obliged to fast, unless these feasts should fall on a Friday; ⁽³⁷⁾ and, as has already been said, we who are healthy and strong always eat Lenten fare.

⁽²⁹⁾ Super his autem quae me iam tibi reserare mandasti, ⁽³⁰⁾ quae scilicet essent festa quae forte, ut te opinor aliquatenus aestimasse, in varietate ciborum gloriosissimus pater noster sanctus Franciscus nos celebrare specialiter monuisset, caritati tuae duxi respondendum. ⁽³¹⁾ Noverit quidem tua prudentia, quod praeter debiles et infirmas, quibus de quibuscumque cibariis omnem discretionem quam possemus facere nos monuit et mandavit, ⁽³²⁾ nulla nostrum sana et valida nisi cibaria quadragesimalia tantum, tam in diebus ferialibus quam festivis, manducare deberet, die quolibet ieiunando, ⁽³³⁾ exceptis diebus dominicis et Natalis Domini, in quibus bis in die comedere deberemus. ⁽³⁴⁾ Et in diebus quoque Iovis solitis temporibus pro voluntate cuiuslibet, ut quae scilicet nollet, ieiunare non teneretur. ⁽³⁵⁾ Nos tamen sanae ieiunamus cottidie praeter dies dominicos et Natalis. ⁽³⁶⁾ In omni vero Pascha, ut scriptum beati Francisci dicit, et festivitatibus sanctae Mariae ac sanctorum apostolorum ieiunare etiam non tenemur, nisi haec festa in sexta feria evenirent; ⁽³⁷⁾ et sicut praedictum est, semper quae sanae sumus et validae, cibaria quadragesimalia manducamus.

⁽³⁸⁾ But because neither is our flesh the flesh of bronze, nor our strength the strength of stone, ⁽³⁹⁾ but instead, we are frail and prone to every bodily weakness, ⁽⁴⁰⁾ I am asking and begging in the Lord that you be restrained wisely, dearest one, and discreetly from the indiscreet and impossibly severe fasting that I know you have imposed upon yourself, ⁽⁴¹⁾ so that living, you might profess the Lord, and might return to the Lord your reasonable worship and your sacrifice always seasoned with salt.

⁽³⁸⁾ Verum quia nec caro nostra caro aenea est nec fortitudo lapidis fortitudo nostra, ⁽³⁹⁾ immo fragiles et omni corporali sumus debilitati proclivae, ⁽⁴⁰⁾ a quadam indiscreta et impossibili abstinentiae austeritate quam te aggressam esse cognovi, sapienter, carissima, et discrete et retrahi rogo et in Domino peto, ⁽⁴¹⁾ ut vivens confiteris Domino, rationabile tuum Domino reddas obsequium et tuum sacrificium semper sale conditum.

⁽⁴²⁾ Stay well, always in the Lord, just as I very much desire to stay well, and be sure to remember both me and my sisters in your holy prayers.

⁽⁴²⁾ Vale semper in Domino, sicut me valere peropto, et tam me quam meas sorores tuis sacris orationibus recommenda.

[FOURTH LETTER TO] Agnes of Prague 1253

⁽¹⁾ To the half of her soul and repository of the singular love of her inmost heart, illustrious queen, bride of the Lamb of the eternal King (Rev. 19,7; 12.9) Lady Agnes, her own most beloved mother and, among all others, her special daughter, ⁽²⁾ Clare, unworthy servant of Christ and useless handmaid of his handmaids who live in the Monastery of Sint Damian in Assisi, ⁽³⁾ sends salutations: may you with the other most holy virgins sing a new song before the throne of God and of the Lamb, (Rev. 7.1) following the Lamb wherever he goes” (Rev. 14.4)

⁽¹⁾ Animae suae dimidiae et praecordialis amoris armariae singularis, illustri reginae, Agni Regis aeterni sponsae, dominae Agneti, matri suae carissimae ac filiae inter omnes alias speciali, ⁽²⁾ Clara, indigna Christi famula et ancilla inutilis ancillarum eius commorantium in monasterio Sancti Damiani de Assisio, ⁽³⁾ salutem et cum reliquis sanctissimis virginibus ante thronum Dei et Agni novum cantare canticum et quocumque ierit Agnum sequi.

⁽⁴⁾ O mother and daughter, bride of the King of all the ages (Ps. 144.13; cf.Rev. 15.3), do not be distressed if I have not written to you as often as your soul and mine would have desired and longed for, and do not in any way believe that the flame of my love for you burns any less sweetly in the innermost being of your mother. ⁽⁶⁾ What has hindered me is a lack of messengers and the obvious dangers of the road. ⁽⁷⁾ But now as I write to you, beloved, I rejoice and exult for you in the joy of the Spirit, bride of Christ, ⁽⁸⁾ because like Saint Agnes, that other most holy virgin, you are wonderfully espoused to the immaculate Lamb, who takes away the sins of the world (Jn, 1.29), having assumed all the vanities of this world,.

⁽⁴⁾ O mater et filia, sponsa Regis omnium saeculorum, et si tibi non scripsi frequenter, prout anima tua et mea pariter desiderat et peroptat aliquatenus, non mireris ⁽⁵⁾ nec credas ullatenus incendium caritatis erga te minus ardere suaviter in visceribus matris tuae. ⁽⁶⁾ Hoc est impedimentum defectus nuntiorum et viarum pericula manifesta. ⁽⁷⁾ Nunc vero scribens caritati tuae, congaudeo et exsulto tibi in gaudio spiritus, sponsa Christi, ⁽⁸⁾ quia velut altera virgo sanctissima, sancta Agnes, Agno immaculato, qui tollit peccata mundi, es mirifice desponsata, sumptis omnibus vanitatibus huius mundi.

⁽⁹⁾ Truly happy is she

⁽⁹⁾ Felix certe

who is permitted to share in this sacred banquet

cui hoc sacro datur potiri convivio,

so as to be joined with her inmost heart

ut ei adhaereatur totis cordis praecordiis,

⁽¹⁰⁾ to Him whose beauty

⁽¹⁰⁾ cuius pulchritudinem

all the blessed hosts of heaven

omnia beata caelorum agmina

admire without ceasing,

incessabiliter admirantur,

⁽¹¹⁾ whose affection influences,

⁽¹¹⁾ cuius affectus afficit,

whose contemplation renews,

cuius contemplatio reficit,

whose generosity fills,

cuius implet benignitas,

⁽¹²⁾ whose sweetness replenishes,

⁽¹²⁾ cuius replet suavitas,

whose remembrance sweetly illuminates

cuius memoria lucescit suaviter,

⁽¹³⁾ whose scent will revive the dead,

⁽¹³⁾ cuius odore mortui reviviscent,

and whose glorious vision will beatify all the citizens of the heavenly Jerusalem,

cuiusque visio gloriosa beatificabit omnes cives supernae Ierusalem:

⁽¹⁴⁾ which [vision] is the splendor of eternal glory,

⁽¹⁴⁾ quae cum sit splendor aeternae gloriae,

the brightness of eternal light,

candor lucis aeternae

and an untarnished mirror.

et speculum sine macula.

⁽¹⁵⁾ Look into this mirror daily, O queen, bride of Jesus Christ, and within it constantly examine your face, ⁽¹⁶⁾ so that you may thus adorn yourself completely, both inwardly and outwardly, clothed and variously encircled, ⁽¹⁷⁾ adorned with all the virtues as if with flowers and rich apparel; thus properly daughter and dearest bride of the most high King. ⁽¹⁸⁾ For in this mirror shine blessed poverty, holy humility, and ineffable love, which with God’s grace, you wil be able to contemplate within the entire mirror.

⁽¹⁵⁾ Hoc speculum cottidie intuere, o regina, sponsa Iesu Christi, et in eo faciem tuam iugiter speculare, ⁽¹⁶⁾ ut sic totam interius et exterius te adornes amictam circumdatamque varietatibus, ⁽¹⁷⁾ omnium virtutum floribus et vestimentis pariter adornata sicut decet, filia et sponsa carissima summi Regis. ⁽¹⁸⁾ In hoc autem speculo refulget beata paupertas, sancta humilitas et ineffabilis caritas, sicut per totum speculum poteris cum Dei gratia contemplari.

⁽¹⁹⁾ Pay close attention, I say, to the beginnings of this “mirror”, to the poverty of Him Who was placed in a manger wrapped in swaddling clothes. (Lk. 2.7) ⁽²⁰⁾ O marvelous humility! O astounding poverty! ⁽²¹⁾ The King of the angels, the Lord of heaven and earth laid in a manger! ⁽²²⁾ Consider also at the midpoint of [this] “mirror”: His humility, or at least His blessed poverty, the innumerable labors, and the chastisements he endured to redeem the human race. ⁽²³⁾ And then, contemplate the end of this “mirror:” the ineffable love by which he willingly suffered on the tree of the cross, and there died a kind of death more shameful than any other.

⁽¹⁹⁾ Attende, inquam, principium huius speculi paupertatem positi siquidem in praesepio in in panniculis involuti. ⁽²⁰⁾ O miranda humilitas, o stupenda paupertas! ⁽²¹⁾ Rex angelorum, Dominus caeli et terrae in praesepio reclinatur. ⁽²²⁾ In medio autem speculi considera humiliatatem, saltem beatam paupertatem, labores innumeros ac poenalitates quas sustinuit pro redemptione humani generis. ⁽²³⁾ In fine vero eiusdem speculi contemplare ineffabilem caritatem, qua pati voluit in crucis stipite et in eodem mori omni mortis genere turpiori.

⁽²⁴⁾ That very “mirror” suspended on the wood of the cross, warned those passing by to consider, saying: ⁽²⁵⁾ O all you who pass by the way, look and see if there is any suffering like my suffering. (Lam. 1.12)⁽²⁶⁾ So let us answer Him Who cries out and laments, responding with one voice and one spirit: I will remember this continually and my soul will languish within me. ⁽²⁷⁾  Thus will the fervor of this fire of love burn ever more strongly, O queen of the heavenly King!

⁽²⁴⁾ Unde ipsum speculum, in ligno crucis positum, hic consideranda transeuntes monebat dicens: ⁽²⁵⁾ O vos omnes qui transitis per viam, attendite et videte si est dolor sicut dolor meus; ⁽²⁶⁾ respondeamus, inquit, ei clamanti et eiulanti una voce, uno spiritu: Memoria memor ero et tabescet in me anima mea. ⁽²⁷⁾ Huius igitur caritatis ardore accendaris iugiter fortius, o regina caelestis Regis!

⁽²⁸⁾ Contemplating, moreover, his indescribable delights, riches, and perpetual honors, ⁽²⁹⁾ and sighing from the heart’s exceeding desire and love, you exclaim:

⁽²⁸⁾ Contemplans insuper indicibiles eius delicias, divitias, et honores perpetuos ⁽²⁹⁾ et suspirando prae nimio cordis desiderio et amore proclames:

⁽³⁰⁾ Draw me after you,

⁽³⁰⁾ Trahe me post te,

We shall run in the fragrance of your ointments! (SS.1.3), Heavenly Spouse:

curremus in ordorem unguentorum tuorum, sponse caelestis!

, we

⁽³¹⁾ I shall run and not grow weary (cf. Is. 40.31)

⁽³¹⁾ Curram nec deficiam,

until you bring me into the wine cellar,

donec introducas me in cellam vinariam,

⁽³²⁾ until your left hand is under my head and

⁽³²⁾ donec laeva tua sit sub capite meo

your right arm blissfully embraces me;

et dextera feliciter amplexabitur me,

and you kiss me with the most blissful kiss of your mouth.

osculeris me felicissimo tui oris osculo.

⁽³³⁾ As you are placed in this contemplation, may you remember your poor little mother, ⁽³⁴⁾ knowing that I have inseparably inscribed the happy memory of you on the tablets of my heart, for I regard you as dearer than all others.

⁽³³⁾ In hac contemplatione posita, habeas memoriam pauperculae matris tuae, ⁽³⁴⁾ sciens quod ego tuam felicem memoriam descripsi inseparabiliter in tabulis cordis mei, habens te prae omnibus cariorem.

⁽³⁵⁾ Why say more? Let my physical tongue be silent, as it is said, and let the tongue of the Spirit speak. ⁽³⁶⁾ O blessed daughter, since in no way at all could my bodily tongue express more fully the love that I have for you, ⁽³⁷⁾ that which I have written is certainly inadequate. I beg you to receive these words with kindness and devotion, seeing in them at least the motherly affection, by which every day I am stirred by the fire of love for you and your daughters; please ask them to pray for me and my daughters in Christ. ⁽³⁸⁾ Indeed, inasmuch as they are able, my own daughters, and especially the most prudent virgin, Agnes, our sister, beg you and your daughters to pray for them in the Lord.

⁽³⁵⁾ Quid plura? Sileat iin dilectione tua lingua carnis; hoc inquit, et loquatur lingua spiritus. ⁽³⁶⁾ O filia benedicta, quoniam dilectionem, quam ad te habeo, nullatenus posset exprimere plenius lingua carnis, hoc inquit quae semiplene scripsi. ⁽³⁷⁾ Oro benigne ac devote suscipias attendens in eis saltem affectum maternum, quo circa te ac filias tuas caritatis ardore afficior omni die, quibus me ac filias meas in Christo plurimum recommenda. ⁽³⁸⁾ Ipsae vero filiae meae, sed praecipue virgo prudentissima Agnes, soror nostra, se tibi et filiabus tuis, quantum possunt, in Domino recommendant.

⁽³⁹⁾ Farewell, dearest daughter, together with your own daughters, until we meet at the throne of glory of the great God, and pray for us.

⁽³⁹⁾ Vale, carissima filia, cum filiabus tuis usque ad thronum gloriae magni Dei et optate pro nobis.

⁽⁴⁰⁾ I must now commend to your charity, as fully as possible, our dearest bearers of this letter, Brother Amato, beloved by God and human beings, and Brother Bonaugura. Amen.

⁽⁴⁰⁾ Latores praesentium carissimos nostros fratrem Amatum, dilectum Deo et hominibus, et fratrem Bonaguram caritati tuae quantum possum, praesentibus recommendo. Amen.