The Ricci are an ancient family, which still subsists in a flourishing condition in Tuscany.
Peter de Ricci, the father of our saint, was married to Catherine Bonza, a lady of suitable birth.
The saint was born at Florence in 1522, and called at her baptism Alexandrina, but she took the name
of Catherine at her religious profession. Having lost her mother in her infancy, she was formed to
virtue by a very pious godmother, and whenever she was missing she was always to be found on her
knees in some secret part of the house.
When she was between six and seven years old, her father
placed her in the Convent of Monticelli, near the gates of Florence, where her aunt, Louisa de
Ricci, was a nun. This place was to her a paradise: at a distance from the noise and tumult of the
world, she served God without impediment or distraction. After some years her father took her
She continued her usual exercises in the world as much as she was able; but the interruptions
and dissipation, inseparable from her station, gave her so much uneasiness that, with the in consent
of her father, which she obtained, though with great difficulty, in the year 1535, the fourteenth of
her age, she received the religious veil in the convent of Dominicanesses at Prat, in Tuscany, to
which her uncle, F. Timothy de Ricci, was director. God, in the merciful design to make her the
spouse of his crucified Son, and to imprint in her soul dispositions conformable to his, was pleased
to exercise her patience by rigorous trials For two years she suffered inexpressible pains under a
complication of violent distempers, which remedies themselves served only to increase. These
sufferings she sanctified by the interior dispositions with which she bore them, and which she
nourished principally by assiduous meditation on the passion of Christ, in which she found an
incredible relish and a solid comfort and joy.
After the recovery of her health, which seemed miraculous,
she studied more perfectly to die to her senses, and to advance in a penitential life and spirit, in
which God had begun to conduct her, by practicing the greatest austerities which were compatible
with the obedience she had professed; she fasted two or three days a week on bread and water, and
sometimes passed the whole day without taking any nourishment, and chastised her body with
disciplines and a sharp iron chain which she wore next her skin. Her obedience, humility, and
meekness were still more admirable than her spirit of penance.
The least shadow of distinction or
commendation gave her inexpressible uneasiness and confusion, and she would have rejoiced to be able
to lie hid in the centre of the earth, in order to be entirely unknown to and blotted out of the
hearts of all mankind, such were the sentiments of annihilation and contempt of herself in which she
constantly lived. It was by profound humility and perfect interior self-denial that she learned to
vanquish in her heart the sentiments or life of the first Adam—that is, of corruption, sin, and
But this victory over herself, and purgation of her affections, was completed
by a perfect spirit of prayer; for by the union of her soul with God, and the establishment of the
absolute reign of his love in her heart, she was dead to and disengaged from all earthly things.
in one act of sublime prayer she advanced more than by a hundred exterior practices in the purity
and ardour of her desire to do constantly what was most agreeable to God, to lose no occasion of
practicing every heroic virtue, and of vigorously resisting all that was evil. Prayer, holy
meditation, and contemplation were the means by which God imprinted in her soul sublime ideas of his
heavenly truths, the strongest and most tender sentiments of all virtues, and the most burning
desire to give all to God, with an incredible relish and affection for suffering contempt and
poverty for Christ.
What she chiefly laboured to obtain, by meditating on his life and sufferings,
and what she most earnestly asked of him, was that he would be pleased, in his mercy, to purge her
affections of all poison of the inordinate love of creatures, and engrave in her his most holy and
divine image, both exterior and interior—that is to say, both in her conversation and her
affections, that so she might be animated, and might think, speak, and act by his most Holy Spirit.
The saint was chosen, very young, first, mistress of the novices, then sub-prioress, and, in the
twenty-fifth year of her age, was appointed perpetual prioress. The reputation of her extraordinary
sanctity and prudence drew her many visits from a great number of bishops, princes, and
cardinals—among others, of Cervini, Alexander of Medicis, and Aldobrandini, who all three were
afterwards raised to St. Peter's chair, under the names of Marcellus II, Clement VIII, and Leo
Something like what St. Austin relates of St. John of Egypt happened to St. Philip Neri and
St. Catherine of Ricci. For having some time entertained together a commerce of letters, to satisfy
their mutual desire of seeing each other, whilst he was detained at Rome she appeared to him in a
vision, and they conversed together a considerable time, each doubtless being in a rapture. This St.
Philip Neri, though most circumspect in giving credit to or in publishing visions, declared, saying
that Catherine de Ricci, whilst living, had appeared to him in vision, as his disciple Galloni
assures us in his life. And the continuators of Bollandus inform us that this was confirmed by the
oaths of five witnesses.
Bacci, in his life of St. Philip, mentions the same thing, and Pope Gregory
XV, in his bull for the canonization of St. Philip Neri, affirms that whilst this saint lived at
Rome he conversed a considerable time with Catherine of Ricci, a nun, who was then at Prat, in
Tuscany. Most wonderful were the raptures of St. Catherine in meditating on the passion of Christ,
which was her daily exercise, but to which she totally devoted herself every week from Thursday noon
to three o'clock in the afternoon on Friday. After a long illness she passed from this mortal life
to everlasting bliss and the possession of the object of all her desires, on the feast of the
Purification of our Lady, on the 2nd of February, in 1589, the sixty-seventh year of her age. The
ceremony of her beatification was performed by Clement XII in 1732, and that of her canonization by
Benedict XIV in 1746. Her festival is deferred to the 13th of February.
In the most perfect state
of heavenly contemplation which this life admits of, there must be a time allowed for action, as
appears from the most eminent contemplatives among the saints, and those religious institutes which
are most devoted to this holy exercise. The mind of man must be frequently unbent, or it will be
overset. Many, by a too constant or forced attention, have lost their senses. in he body also stands
in need of exercise, and in all stations men owe several exterior duties both to others and
themselves, and to neglect any of these, upon presence of giving the preference to prayer, would be
a false devotion and dangerous illusion.
Though a Christian be a citizen of heaven, while he is a
sojourner in this world, he is not to forget the obligations or the necessities to which this state
subjects him, or to dream of flights which only angels and their fellow inhabitants of bliss take.
As a life altogether taken up in action and business, without frequent prayer and pious meditation,
alienates a soul from God and virtue, and weds her totally to the world, so a life spent wholly in
contemplation, without any mixture of action, is chimerical, and the attempt dangerous.
The art of
true devotion consists very much in a familiar and easy habit of accompanying exterior actions and
business with a pious attention to the Divine Presence, frequent secret aspirations, and a constant
union of the soul with God. This St. Catherine of Ricci practiced at her work, in the exterior
duties of her house and office, in her attendance on the sick (which was her favourite employment,
and which she usually performed on her knees), and in the tender care of the poor over the whole
country. But this hindered not the exercises of contemplation, which were her most assiduous
employment. Hence retirement and silence were her delight, in order to entertain herself with t.
Creator of all things, and by devout meditation, kindling in her soul the fire of heavenly love, she
was never able to satiate the ardour of her desire in adoring and praising the immense greatness and
goodness of God.