Florence, 1495

Beloved in Christ Jesus, I am astonished to see how the baseless accusations and slander from malign individuals have somewhat shaken your steadfastness in the way of the truth. It should not come as a surprise that the evangelical truth, being the sole beacon towards salvation, faces vehement opposition. Satan, the adversary of Christ, driven by envy, harbors enmity not just toward all truths but specifically targets the evangelical truth with unparalleled fervor. His aim is to prevent humanity from attaining the glory from which his pride has estranged him. Consequently, he spares the truths of philosophy and others, for without faith, their benefit is minimal. A review of both the Old and New Testaments will reveal that the truth leading to salvation has faced far greater opposition in the past than it does today, which includes opposition against its preachers. Despite the evident falsehood of the slanders directed at me—a fact that anyone who has heard me could ascertain and which I have partially refuted in writing—the distance between us and the daily propagation of these unfounded criticisms without any rebuttal of truth compels me, out of the love I bear for you, to defend the truth and expose the triviality of our adversaries' accusations in this letter.

First, some who clearly lack prudence and consideration accuse me of heresy. This is despite my numerous public declarations and written submissions, wherein I have professed my willingness to accept the Holy Roman Church's correction for any errors I may have committed. I have openly requested the Supreme Pontiff and the entire Roman Court to notify me of any deviations from the faith, pledging to publicly correct myself before the people. However, upon thorough examination of both my sermons and writings, they have found nothing that contradicts either Sacred Scripture or the teachings of the Holy Roman Church. Thus, it must be acknowledged that those branding me a heretic are either perverse or ignorant. It is notable that many who criticize, under the guise of zeal for truth, fail to understand that not all who don religious attire embody true religiosity. Are you unaware that it is written: Some will appear in sheep's clothing, but inwardly are predatory wolves? The sheer number of such individuals in contemporary times would astonish you. I urge you not to succumb to the naive judgments of the masses, who hastily equate the donning of humble and religious attire with sanctity and wisdom, venerating such individuals as holy and their words as profound. Mastery in any field, including the art of virtuous living and the study and knowledge of sacred theology (which are the most difficult of all and to which few reach perfection), demands extensive time and dedication. Contrary to the simplistic belief of the masses, these cannot be mastered overnight nor through a mere change in attire. Trust me that the journey towards true doctrinal understanding of Scripture and holiness of life is a prolonged endeavor, seldom achieved instantaneously except by those few bestowed with an apostolic gift. Therefore, do not hastily deem every proclaimed religious individual as virtuous or knowledgeable. Do not take my word on it, but rather Saint Augustine's, who observed that better men are not found than those who have profited in the monastery, and worse are not found than those who have failed in the monastery. It was not the general populace but the priests, scribes, and Pharisees who opposed Christ, driven by pride and envy—vices that, more than any other, severely contradict the truth. Indeed, Satan, truth's adversary, is principally guilty of pride and envy. External appearances, humble garments, and ceremonial adornments do not make a man religious, but humility and charity, traits evidently lacking in those who uncharitably defame their peers, thus sinning grievously, as any moderately informed individual on matters of conscience can discern. Such malice is particularly reprehensible when my public declarations and writings clearly refute the accusations made, and are understandable to all who seek the truth without malicious intent.

Still you say that I am slandered as being schismatic and disobedient to the Holy Church. Ideally, you would have countered these allegations by pointing out that if there were any truth to them, they certainly would not have gone unpunished. Indeed, the Holy Father, after considering my explanations, was, as a wise man, left entirely satisfied. Despite the efforts of numerous detractors from various ranks to sway him from the truth, his wisdom was such that he was not induced to take unjust measures by the force of their slanderous tongues. These adversaries, devoid of any substantial argument, resorted to falsely accusing me of speaking ill of His Holiness and most reverend cardinals. Yet, their efforts were futile, as, according to the proverb, lies have short legs, especially when contradicted by the evident truth manifest to thousands of people. I don't preach in secrecy or within confined spaces, like our tepid friends do, but rather I preach in the churches, where all can convene.

Still you say that my prophecies about future occurrences are met with severe contradiction and mockery. Yet, this is no wonder and not without precedent, as is evidenced by the same treatment of the prophets in both the Old and the New Testaments.

It is instead particularly surprising that individuals scoff at these prophecies despite the Apostle Paul's explicit directive not to disregard prophetic messages, saying: Prophetias nolite spernere: omnia probate, quod bonum est tenete; that is, "Despise not prophecies, but prove all things; hold fast that which is good."

A wise man does not hastily dismiss or deride matters that cannot be reasonably and immediately refuted, such as future contingencies. Such behavior would leave one unable to provide a rational defense when asked, and would force one to either remain silent or respond without a good reason, like a fool.

Conversely, wise men, even amidst doubt, withhold judgment, choosing instead to watch and wait, entrusting all things to God; especially because they know that God has in every age sent prophets for the needs of his Church, as St. Thomas declares in the Secunda Secundae.

Consider the following: What does it mean that, in the past and present times, a significant number of individuals—including men and women, and public preachers—have preached about visions and issued predicitions of things, the outcomes of which have frequently been contradicted by subsequent events? Notably, these individuals did not face the same level of scrutiny or contradiction as I have, despite my record of never speaking falsehoods and consistently witnessing the fulfilment of the things that I have predicted."

Surely the devil would not incite such opposition against this truth that I preach, if it was not a direct threat to his dominion. This persecution is clearly orchestrated by him, as it is carried out exclusively by his followers—that is, wicked men who have nothing of Christian but the name.

You also mention that many, even citizens of Florence, slander me by saying that I have ruined the city and that the government that I have introduced is foolish.

Such accusations would be seen as baseless with a proper understanding of the past governments of this city, the characteristics of its citizens, and the nature of this people; and it would become evident that those disparaging this government are driven by ambition, malice, or lack of discernment. Yet, it is widely acknowledged by judicious and impartial individuals that no better form of government could have been devised for this people, nor more salutary for the city of Florence.

This consensus is nearly universal, save for a minority labeled as arrabbiati—the enraged—since they spend their days barking out the most absurd things that even the children hold them in mockery for their foolishness.

In my earnest endeavor to satisfy every man, I have repeatedly and publically declared that those discontent with the current state should propose a superior alternative. I pledged to, with God's help, establish any better system identified, yet, to date, no one has presented one. In private discussions with several astute individuals, we have rigorously examined this matter, only for them to unanimously conclude that a better government for the city of Florence is inconceivable.

And those who so frequently murmur against us, when confronted by good citizens to give an account for their dissent, know not what to say and cannot even articulate what it is that they themselves want. Their ignorance betrays their intention of either usurping power for themselves or of becoming servants of a tyrant.

And contrary to claims that our government panders to the lowest strata of society, I assure you this is utterly unfounded. Our governance model is thoroughly political and civic, predominantly upheld by the nobility who are, without question, devoted to the common good. On the rare occasion a nobleman is degraded, it is neither out of spite nor vengeance but due to suspicions that he may not act in the common interest or that he harbors tyrannical ambitions.

When the city's eminent figures align in their support for this government, we find ourselves in an optimal state, requiring minimal adjustments to ensure the happiness and prosperity of the city. However, the persistent animosity of a few, driven by all their cunning and vigor, has sought to undermine our system and impede many good works by introducing into the Great Council individuals of defective judgment and character, and even some who are entirely unworthy to live on this earth all together, solely to bring to ruin every good.

Yet, although he has permitted them to do this, God will not let this government be completely ruined. He will ensure instead that their machinations will be turned on their own head, as the prophet says: Incidit in foveam quam fecit—the sinner is fallen into the pit he made to deceive his companion.

It is certain that if God did not provide such a government to this city, especially under current circumstances, the discord among citizens would have escalated to catastrophic levels. Such internal strife would not only have led to self-inflicted ruin but also left the city vulnerable to external threats, ultimately stripping it of its freedom and reducing it to a den of thieves. Since Piero de' Medici's departure, factions with long-standing grievances, dating from 1433 to 1494, have converged within the city. Each party, bearing deep-seated animosities, has sought vengeance and dominion, believing it their right to rectify past injustices. This prolonged suppression engendered a belief among them that their time for elevation had arrived, giving rise to even more emerging factions.

Had the current government and a state of universal peace not been established, these discordant factions would inevitably have plunged the city into violence and bloodshed, leading to the banishment and ruin of many citizens.

Thus, those who criticize this government exhibit profound ingratitude toward God and his instrument through which he has worked. This ingratitude spans several groups: firstly, staunch allies of the previous regime, who fail to recognize the protection, prosperity, and honor this government has afforded them; secondly, the exiled, who, upon their honorable return, seem to forget their former yearning for repatriation, even without honor or benefit from the city;

thirdly, the citizens who lived in the city, but in a humiliating and undignified condition, now liberated from their tribulations and able to live in the city's peace, with honor and benefit from the city, provided they conduct themselves appropriately.

Fourthly, the citizens who labored for this freedom and were spared from imminent peril during the city's tumultuous transition must acknowledge that it was neither their cunning nor strength that banished their enemy. Rather, it was God's intervention, prompted by the penance and prayers of good men and women, that removed him from the city without a drop of blood being spilled. Conversely, had this government not been in place, the discord among them would have led to their mutual destruction.

Fifthly, those who fancied themselves capable of ruling but lacked the intellect and virtue would have led the city into folly had this government not intervened. They would have become the subjects of mockery and derision of all, even the children.

All citizens owe a debt of gratitude to God for bestowing such blessings upon them, blessings previously unknown. It stands to reason that anyone speaking ill of this government or seeking its downfall is deserving of both divine and earthly retribution. If you witnessed firsthand those who disparage this government, you might agree that their execution could justifiably be swift and severe, without further examination of witnesses. In fact, being maligned by such critics should be considered more honorable than receiving their praise.

Thus, the accusation that I have tyrannically usurped this state is blatantly absurd, as the existence of a tyrant is fundamentally incompatible with the principles of the Great Council. Those who are astute yet malicious recognize this, as they themselves attempt to undermine the Council and seize power, fully aware that it stands as the bulwark against and destroyer of tyranny.

If the city of Florence goes from bad to worse, it is not due to any lack of truth in the promises made, but rather due to a lack of faith and justice. In all arts and sciences, the first requisite is belief, hence the philosopher says: oportet eum qui addiscit credere—one who learns must believe, and those who do not believe never learn. If this is true for the arts and human sciences, how much more so for the art of living well and of divine science, which concerns supernatural things. Therefore, anyone who reads or studies the Holy Scriptures without firmly believing that they are divinely inspired often stumbles, finding within them many things that seem contradictory, nonsensical, and childish. These things were placed in Scripture, and written in this way, by the Holy Spirit to hide them from the unworthy; and upon encountering these, one may fall into error and mockery of Scripture itself.

However, if one believes that Scripture is from God, when encountering such passages, he would say: This, being said by God, cannot be false, nonsensical, or childish, though it may seem so to me because I do not understand it. Through persistent prayer and investigation seeking understanding, one is illuminated by the truth, as is clearly seen in the Saints of the past, who have uncovered the hidden meanings of Scripture and resolved doubts through faith.

Similarly, in the matters I have predicted, it follows that, since they proceed from the same light, those who believe are not tripped up by them, and those who do not believe always find new obstacles; hence it is written in the prophet Isaiah: Nisi credideritis, non intelligetis—If you will not believe, you shall not continue.

If the citizens of Florence had paid close attention to my words and believed them, they would have realized that the degree of justice they administered would directly correlate with the extent of their tribulations. The lack of justice, both past and present, unsurprisingly continues to plague them with troubles. The city swarms with defiant individuals, notorious for many vices, who audaciously criticize good living and the current government established by God. They even go as far as to compose laudatory songs about their dissent, openly slandering the good men and women, unchallenged by anyone.

It is widely acknowledged that many of those aiming to undermine the Council have been colluding among themselves, an act tantamount to crimen lesae maiestatis and against the government that God has established, yet no one dares to confront them. Indeed, many feign ignorance of such matters out of fear, opting to misunderstand rather than to judge. Even the so-called good citizens have fallen into this negligence, for they are not truly good since they lack zeal for justice.

No one wishes to cause displeasure, and everyone seeks instead the favor of the masses: Dilexerunt magis gloriam hominum quam Dei—For they loved the glory of men more than the glory of God. Because of this they incur divine wrath. This does not mean the graces promised are forever lost; in fact, they are destined to manifest in our time. Yet, let us hope that Florence does not replicate the error of the Hebrews, who, despite being liberated from the servitude of Egypt and promised the Promised Land, which they could have reached in only a few days, spent forty years wandering in the desert due to their disbelief and ingratitude toward the benefits of God, ensuring that all the murmurers and ungrateful died, and that only two, Joshua and Caleb, survived to enter the land, leaving the fulfilment of the promise to their descendants.

I will reveal to you this secret: had Florence administered justice and purged itself of wickedness, it would not be facing such tribulations now and would instead be on the path to flourishing. However, by continuing to neglect justice and failing to reform, these present tribulations will merely mark the beginning of what is to come. Should Florence emend herself and perform even a single act justice, she could appease God and free herself from tribulations. Yet, without such reform, both the wicked and the righteous will suffer, the latter for their failure to punish the guilty.

They have such little faith that they fail to see the divine support awaiting those who would put their hands on the wicked and the enemies of the common good. They do not see that such acts of justice would result in nothing but the increased welfare, peace, and reputation of the city to the greater glory of God.

Instead, corrupt men in the magistrate brazenly misuse their authority for personal vendettas under the guise of justice, in criminal and civil matters, against those who have committed some venial sin (like spitting in a church, for example) more eagerly than virtuous men act against those infamous men who undermine the common good. And should anyone argue that some justice has been administered, I tell you that it has been too insignificant and with such little zeal to find favor with God.

They mistakenly believe that their leniency, which is folly rather than true clemency, pleases God, not considering how rigid God is in punishing, as evidenced by sacred scripture, especially when sin undermines the common good.

When you express concerns over the great danger I face, it reveals a lack of perfect belief that this is God's work. Firstly, I want to reassure you that more are with us than with our adversaries, as Elisha said to his disciple (cfr. 2 Kings 6:16), and as Paul wrote to the Romans: Et si Deus pro nobis, quis contra nos?—If God is for us, who can be against us? (Romans 8:31). Secondly, recognizing this endeavor as God's work ensures that even in my absence, God will not lack the instruments to continue it; though it may face challenges, it cannot be destroyed or extinguished. Moreover, when I die for this work, I will be content, having died for the love of God—a fate I pray God grants me through His grace.

You also mention the ridicule I face for claiming to have been in paradise. In response to such an objection, it is either naive or malicious to be surprised or to mock this; because upon a careful examination of my writings, one would easily find that I never claimed a corporeal presence in paradise but rather that I described a vision, for paradise contains no waters, animals, trees, walls, doors, stairs, chairs, or precious stones; and having explained all these matters from a spiritual perspective, anyone who was not profoundly ignorant or excessively malicious could easily grasp that everything I witnessed was formed in the imagination through angelic ministry, granting me insight into each detail of the visions, just as I had described at the outset of the book. This is how the Prophets saw many things; notably, Ezekiel frequently mentions having been transported in spirit, and not in body, to various locations, a detail he explicitly emphasizes in several sections of his book.

Still you say that many deride these visions. To which I respond that it astonishes me, given that scriptures and almost all the ecclesiastical texts are replete with them, and many contemporary preachers focus their sermons on similar experiences. If they now choose to ridicule our visions, it is a sign that either they have previously preached falsehoods and deceived the masses, or that they believe that only they are capable of receiving visions.

Still you say that some argue that my statement—that Rome should be rejected and Jerusalem chosen—is erroneous. To which I respond that this is not an error because it does not imply a need for the Roman Church to alter its form, but rather that Rome at present—that is, the wicked of Rome—will be rejected and extinguished, and the flourishing of the Christians will be in the regions of Jerusalem.

This does not mean the Roman Church lacks anything, nor does it necessitate a change in faith, nor the emergence of two competing Popes; rather, under a single Pope, Jerusalem will flourish more than our regions in good Christian living. And all parts of the world where there are Christians will humble themselves to the Roman Church, because all will be guided by the Roman faith under one holy Pope, successor of Saint Peter, the first Roman bishop, whose principal seat and diocese will be Rome, although he will also have full authority over all other churches, as all Popes do. Even if the Pope does not reside in Rome, he does not lose jurisdiction; he remains the Roman bishop, and in him is united the entire Roman and universal Church.

I could address more of your objections, but I trust you will resolve them yourself, especially if you read our Compendium of Revelations. Nevertheless, to respond to everything at once, I want to give you this sign that the doctrine that I have preached is from God: Regarding those who believe this, experience shows that the more they believe it and draw close to it, the more they find peace, delight in it, and seek to live virtuously, content with little and joyful in adversity and tribulation.

Those who stray from it, either through the persuasion of the wicked or some other temptation, quickly lose their joy and inner peace of heart. They become enraged, and roam about cursing and spreading unrest for themselves and others.

On the contrary, regarding those who do not believe and contradict this doctrine, you will find that they are either among the lukewarm we have discussed before, or they are vicious, infamous, and lacking in judgment, or indeed they are men driven to despair by their descent into poverty, and, unable to claim their share from the community, they malign this doctrine that has bound their hands. They are all restless men; and they do nothing but roam about and speak ill wherever they go.

Yet, when, either through the persuasion of the good or some other reason, they depart from their folly and error and embrace this truth, they immediately transform and become peaceful and gentle. They acknowledge their past faults, begin to live as Christians, and become defenders of this doctrine. This experience has already been observed in many, not only among the common folk but also among valiant men in every field of learning, both in secular and religious life.

This evidence is so compelling that even the wicked know it, though they dismiss such transformations as melancholy or madness. Hence, Isaiah the prophet says: Impii quasi mare fervens quod quiescere non potest et redundant fluctus eius in conculcationem et lutum. Non est pax impiis, dicit dominus Deus—The wicked are like the raging sea, which cannot rest, and the waves thereof cast up dirt and mire. There is no peace to the wicked, says the Lord God. Conversely, as Prophet David proclaims: Pax multa diligentibus legem tuam—Much peace have they that love thy law.

Thus, if those who follow the doctrine I preach acquire peace, as proven by experience, it is a sign that it is the divine law and that I preach nothing other than the evangelical law and the doctrine that proceeds from God. If the adversaries of this doctrine are always agitated, it is a sign that they follow the error of impious men and the animalistic and diabolic doctrine of the tepid.

Do not be let yourself be deterred from the way of truth by these contradictions that we face, lest you be among those who, as our Savior says, Ad tempus credunt et in tempore tentationis recedunt—They believe when they have no opposition. Whoever perseveres to the end will be saved.

Gratia domini nostri lesu Christi cum spiritu tuo. Amen.