Honored Mother,
May the grace of God preserve you in the love of Christ Jesus. Your letter was most pleasing to me, and I willingly read your admonition, knowing it to proceed from zeal for charity; and in this I recognize that you love me in truth, without dissimulation, according to the teaching of Jesus Christ. Would that God granted that I might speak with you face to face, and set forth the beginning, the means, and the end of our affairs! I am certain that all would then be according to your desire.
A man cannot pass judgment between two parties when he hears one and not the other. That which is opposed to you has great outward appearance; but not everything that shines is gold. Wait yet a little while before you give judgment, for it is written: Nolite ante tempus iudicare (“Judge not before the time.” 1 Corinthians 4:5). Look first at the flowers, and afterward at the fruits of the tree, as our Savior says: A fructibus eorum cognoscetis eos (“By their fruits you shall know them.” Matthew 7:16).
This separation from the Congregation of Lombardy, considered in itself, may be good or it may be evil; therefore one cannot judge so quickly, given human frailty, which sees only what is outward. In the spiritual body, separating a member may be either good or bad: good, when the rest of the body is corrupted, lest the healthy member be ruined; bad, when the entire body is healthy. Healthy, I say, both within and without—that is, in appearance and in reality.
Nor do I say by this that the Congregation of Lombardy is not healthy; rather, I infer this: that if it is healthy in reality as it is in appearance, then this severed member of ours will fall ill and decay, as many say; but if it is inwardly unhealthy in reality, though it may appear fair and healthy outwardly, then this member separated from it will not be ruined by that separation, but will instead be healed, preserved, and increased by the grace of God, precisely because it has been separated from it.
For judgment over human hearts and over future things does not belong to men—who scarcely see even that which is outward—but to God alone, qui scrutatur renes et corda (“who searcheth the reins and the hearts” cf. Psalm 7:10). Therefore it is necessary for us to wait until what is within becomes manifest outwardly. As it is said: Bona arbor bonos fructus facit, mala autem arbor malos fructus facit. Non potest arbor bona malos fructus facere, neque arbor mala bonos fructus facere; itaque arbor ex fructu cognoscitur (“A good tree bringeth forth good fruit, and a bad tree bringeth forth bad fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit... Therefore by their fruits you shall know them.” Matthew 7:17-18, 20). Wait, therefore, for the time of the fruits.
I also wish to admonish Your Charity to believe that, just as it is false that we have adopted a new manner of living, so also you should believe that many other false things have been reported to you. We have adopted no other way of life—neither in dress, nor in eating and drinking, nor in other observances—than that of our Rule and Constitutions. It is indeed true that we have cut away certain superfluities contrary to the teachings of our Fathers, by which religious today have been led astray; yet this gives no proof of novelty, nor is it a presumption of novelty to observe the Constitutions of our ancient Fathers, to whom the new Fathers cannot be compared, neither in wisdom nor in holiness of life.
To build poor and simple convents; to clothe oneself in coarse, old, and mended garments; to eat and drink soberly according to the determination of the Saints; to have poor cells without any superfluity; to observe silence and give oneself to contemplation and solitude, leaving behind familiarity with the world—this is not a new manner of religious life. Rather, it is a new manner for the mendicant orders to build palaces with marble columns, to fashion rooms fit for lords; to hold possessions contrary to the profession of the whole Order; to lack faith in Christ, who says: Primum quaerite regnum Dei, et haec omnia adicientur vobis (“Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.” Matthew 6:33); to clothe oneself not in the humblest cloth but in the most vain; to pray little; to wander about; to wish to be poor yet lack nothing; and to introduce other such novelties to the scandal of souls.
The ancient Fathers acted in one manner; the new Fathers act in another—that is, contrary to the ancient ones. Now let each choose and follow what seems good to him. Our manner of living gives neither cause for wonder nor scandal to the city of Florence, but rather great edification, especially to those who see with their own eyes. Nevertheless, I wish you to know that we have not yet begun to do what we desire, for we have changed little or nothing from our original course, which is common to all; and when it shall please us, we shall restrict it little by little, with the help of prayers and of mature counsel.
Beloved Mother in Christ Jesus, consider carefully what I shall write below, setting aside human wisdom; yet first praying over it, through which I hope in God that you will be enlightened in this matter.
First: this separation of ours, before it was ever carried out, had already arisen in the hearts of many of us more than a year earlier, each unaware of the other, and all conceived it for a good end; among whom was Fra Tommaso Busini, whom you write that you believe to have been discontented, whereas in truth he was the most fervent of all. For this reason the matter was thoroughly examined by everyone, and it was not undertaken suddenly, nor out of anger or any other passion.
Second: having conceived this thought, I did not wish to reveal it until I had first made many prayers concerning it, in which the resolve to carry it out was continually confirmed within me; yet I was not so blind as not to see that this would be a great burden, and that by it I would become the object of murmuring throughout the world, and that all my friends within the Congregation would become my enemies. Nevertheless, my mind told me that it belongs to the wise man to do what is good and not to regard the words of men, for the murmurings of the people are like smoke from straw, and afterward the truth will have its place, sicut scriptum est: Laudabuntur omnes qui iurant in eo, quia obstructum est os loquentium iniqua (“All they shall be praised that swear by him, because the mouth is stopped of them that speak wicked things.” Psalm 62:12).
Third: for many months I ordered prayers to be made, not only in our own convent, but throughout all Florence and beyond Florence; and you and your daughters also made them, according to my intention, which was always directed toward God, for I desired nothing in this matter except what pertained to the honor of God and the salvation of souls. Of this God Himself is witness, He who sees my heart. And thus, more than ever, I was inwardly urged by the Spirit to make this separation, as it appeared to me ever more useful and more necessary, and that for the love of God I ought to leave homeland, relatives, friends, honor, and glory, and embrace the cross of Christ, sicut scriptum est: Egredere de terra tua et de cognatione tua (“Go forth out of thy country, and from thy kindred.” Genesis 12:1).
Fourth: in order not to be deceived, while prayer continued, I revealed this under the seal of confession to the most ancient and prudent Fathers of our house, who were, if I do not err, eight in number; and all of them said that it seemed to them that God had thus inspired me, and that it ought soon to be put into execution; and so I began together with them.
Fifth: I revealed it to all the other priests and to the professed friars who were not priests, and all were consenting and pleased; and many times I summoned them, telling them to speak freely; nevertheless, they always consented unanimously, as is evident from the public instrument which was afterward sent to Rome.
Sixth: we ordered continual prayer to be made everywhere, and the friars five, six, and seven times a day gathered together to pray that God would aid His cause; and I always told them to pray that God would do what was most for His honor and for the salvation of souls. And I believe that you and your daughters also held this same intention. These prayers continued for about seven consecutive months.
Seventh: you must consider that in so great a multitude of friars—more than ninety in all, all inclined toward good living—there are many upon whom God bestows great love.
If, then, so many servants of God—each desiring to bind themselves to a perfect manner of living, united in charity and in one and the same purpose, seeking only what is the honor of God and the salvation of their neighbor, armed with so many prayers, and imploring the supreme Goodness that He would do in this matter what He Himself knew to be best—have been deceived, and God has either caused them or allowed them to fall into something that is to His dishonor and contrary to their own salvation, where then is the truth of the Gospel, which says: Omnis qui petit accipit; et qui quaerit invenit; et pulsanti aperietur? (“For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.” Matthew 7:8).
Where, then, is the goodness of God? Where is the blood of Christ? Where do we find ourselves, if so many prayers, in such unity, with such upright intention and such perseverance, have not been heard—indeed, if, according to men’s judgment, God has done the contrary of what His servants have asked? Do you not see that this is to blaspheme God, to deny His providence, and to say that He is not good, nor faithful, nor true in His promises?
Certainly, if we have all been deceived in this matter, the truth of the faith itself must be denied. And if someone were to say that God allowed us to be deceived because we did not have a right intention, but rather followed self-love—first, God Himself is witness to this; and second, it is not credible that in so great a multitude and unity the intention of all should have been depraved, seeing nothing among them but good works, and especially since many have long been tested in the way of God. Nor indeed, for my sake alone or for the sake of a few—even if they had not walked uprightly—would God have abandoned those who are His servants; especially since we read that in Sodom and the other four cities, where there was an exceedingly great multitude of men, if even ten just men had been found, God would not have destroyed them. Shall we then believe that among a hundred friars there was not found even one who could have stood as an obstacle to this ruin? If ten sufficed for so many thousands of people, surely one would have sufficed for a hundred—especially when they were aided outwardly by so many servants and handmaids of Christ. Where, then, would be the mercy of God? Numquid obliviscetur misereri Deus? (“Will God then forget to have mercy?” Psalm 76:10).
Oh, if I could now change this writing into living speech! I would make you understand that the world is wholly in darkness, and that now all states of men and women alike are corrupted, and that it is time to renew the people of God. It is time, it is time, it is time, my most beloved Mother in Christ Jesus, to begin to live in a singular manner! Because this general way of living now causes nausea to Almighty God, sicut scriptum est: Utinam calidus aut frigidus esses! sed quia tepidus es, neque calidus neque frigidus, incipiam te evomere ex ore meo. (“I would thou wert cold or hot. But because thou art lukewarm, and neither cold nor hot, I will begin to vomit thee out of my mouth.” Revelation 3:15–16).
It is time to be renewed and to despise the judgments of men, quia omnis homo mendax (“For every man is a liar.” Psalm 115:11). It is time to fight against the lukewarm and false brethren. What the Apostle Paul says is certainly true: Omnes qui pie vivere volunt in Christo Iesu persecutiones patientur (“All that will live godly in Christ Jesus shall suffer persecution.” 2 Timothy 3:12). The lukewarm do not endure many persecutions because the devil does not persecute his own; but the fervent suffer great contradictions because they are opposed to Satan. The works of Christ Jesus do not arise without warfare, nor without victory. When you do good and have no opposition, fear, for it is not God’s custom to leave His servants without war. Finally: Bene vivere est bene facere et mala pati, et sic perseverare usque ad mortem (“To live well is to do good and to suffer evil, and thus to persevere unto death.”).
For this reason also you must believe that this separation of ours has been aided—indeed, accomplished—by the hand of God, because it has encountered in many places, and especially in Rome, such contradiction and so great a multitude of adversaries, and of such power, that if God had not aided it, it would certainly never have come to completion. Hence many experienced men in the Roman Court judged this undertaking to be impossible; and when they saw the outcome, they were left astonished, confessing and giving praise to God.
Therefore, just as you have helped us in this work—which is the beginning of our renewal into a spiritual life more perfect than before—so I beg you to help us in what remains, for our intention is to go forward and not to turn back. Nor must one fear by saying: “You are not the life, and therefore if you should fail, this work would collapse.” We must go forward, quia potens est Deus de lapidibus istis suscitare filios Habrae (“For God is able of these stones to raise up children to Abraham.” Matthew 3:9). God, who has done this work, will bring it to its proper end. We are instruments of God, who works His works through instruments; and therefore it is not difficult for God to make other instruments far more sufficient than we. Scriptum est enim: Qui plantat et qui rigat nihil est, sed qui incrementum dat, Deus (“Neither he that planteth is any thing, nor he that watereth: but God who giveth the increase.” 1 Corinthians 3:7).
It would be a foolish thing of me—indeed, foolish above all foolishness—if I were to trouble myself with this concern, saying: “If I were to die, who would rise up and preserve this work?” as though God had need of my deeds. One must, my Mother, do good and confidently enter upon good works, however great, for the honor of God, and not think of oneself, but trust in God, quia: Qui confidit in Domino, sicut mons Sion (“He that trusteth in the Lord shall be as Mount Sion” Psalm 124:1). The goodness of God is so great that we ought to trust to obtain from Him all things that we desire, for His honor and for the salvation of souls.
All these faint-hearted thoughts come from little faith and from not having a perfect knowledge of divine goodness. Everything succeeds for him who has faith. And there are three arms against which neither all hell nor all the world can prevail, and which cause every great work to succeed, namely: living faith, continual prayer, and humble patience. And although the works of God may seem slow to us, nevertheless they always grow, little by little.
Briefly, so great is the confidence that I have in the goodness of God concerning this work, that I hope—if you and your daughters will make continual prayer—that God will accomplish such a work that we shall all find ourselves consoled; and you especially will have greater joy from this, in proportion as you have labored more for us.
I did not think at the beginning that I would be so lengthy, but perhaps God wished to give me words, so that you might be more clearly enlightened in these matters; although with the living voice I would enlighten you better and say more things which cannot be written on paper. Once again I beg you to have special prayer made for us as before, always holding the intention of desiring what is for the honor of God and the salvation of souls.
And continue in this, for I firmly believe that in the end all things will succeed, and you will find yourself consoled without doubt. Gratia Domini Nostri Iesu Christi vobiscum.
Ex Florentia, die 10 septembris 1493.
Frater Hieronymus Savonarola.
(On the outside) : Venerandae in Christo Iesu Priorissae Sancti Dominici Ordinis Praedicatorum, matri mihi honorandissimae. Pisis, in monasterio Sancti Dominici.
Honored Mother,
May the grace of God preserve you in the love of Christ Jesus. Your letter was most pleasing to me, and I willingly read your admonition, knowing it to proceed from zeal for charity; and in this I recognize that you love me in truth, without dissimulation, according to the teaching of Jesus Christ. Would that God granted that I might speak with you face to face, and set forth the beginning, the means, and the end of our affairs! I am certain that all would then be according to your desire.
A man cannot pass judgment between two parties when he hears one and not the other. That which is opposed to you has great outward appearance; but not everything that shines is gold. Wait yet a little while before you give judgment, for it is written: Nolite ante tempus iudicare (“Judge not before the time.” 1 Corinthians 4:5). Look first at the flowers, and afterward at the fruits of the tree, as our Savior says: A fructibus eorum cognoscetis eos (“By their fruits you shall know them.” Matthew 7:16).
This separation from the Congregation of Lombardy, considered in itself, may be good or it may be evil; therefore one cannot judge so quickly, given human frailty, which sees only what is outward. In the spiritual body, separating a member may be either good or bad: good, when the rest of the body is corrupted, lest the healthy member be ruined; bad, when the entire body is healthy. Healthy, I say, both within and without—that is, in appearance and in reality.
Nor do I say by this that the Congregation of Lombardy is not healthy; rather, I infer this: that if it is healthy in reality as it is in appearance, then this severed member of ours will fall ill and decay, as many say; but if it is inwardly unhealthy in reality, though it may appear fair and healthy outwardly, then this member separated from it will not be ruined by that separation, but will instead be healed, preserved, and increased by the grace of God, precisely because it has been separated from it.
For judgment over human hearts and over future things does not belong to men—who scarcely see even that which is outward—but to God alone, qui scrutatur renes et corda (“who searcheth the reins and the hearts” cf. Psalm 7:10). Therefore it is necessary for us to wait until what is within becomes manifest outwardly. As it is said: Bona arbor bonos fructus facit, mala autem arbor malos fructus facit. Non potest arbor bona malos fructus facere, neque arbor mala bonos fructus facere; itaque arbor ex fructu cognoscitur (“A good tree bringeth forth good fruit, and a bad tree bringeth forth bad fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit... Therefore by their fruits you shall know them.” Matthew 7:17-18, 20). Wait, therefore, for the time of the fruits.
I also wish to admonish Your Charity to believe that, just as it is false that we have adopted a new manner of living, so also you should believe that many other false things have been reported to you. We have adopted no other way of life—neither in dress, nor in eating and drinking, nor in other observances—than that of our Rule and Constitutions. It is indeed true that we have cut away certain superfluities contrary to the teachings of our Fathers, by which religious today have been led astray; yet this gives no proof of novelty, nor is it a presumption of novelty to observe the Constitutions of our ancient Fathers, to whom the new Fathers cannot be compared, neither in wisdom nor in holiness of life.
To build poor and simple convents; to clothe oneself in coarse, old, and mended garments; to eat and drink soberly according to the determination of the Saints; to have poor cells without any superfluity; to observe silence and give oneself to contemplation and solitude, leaving behind familiarity with the world—this is not a new manner of religious life. Rather, it is a new manner for the mendicant orders to build palaces with marble columns, to fashion rooms fit for lords; to hold possessions contrary to the profession of the whole Order; to lack faith in Christ, who says: Primum quaerite regnum Dei, et haec omnia adicientur vobis (“Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.” Matthew 6:33); to clothe oneself not in the humblest cloth but in the most vain; to pray little; to wander about; to wish to be poor yet lack nothing; and to introduce other such novelties to the scandal of souls.
The ancient Fathers acted in one manner; the new Fathers act in another—that is, contrary to the ancient ones. Now let each choose and follow what seems good to him. Our manner of living gives neither cause for wonder nor scandal to the city of Florence, but rather great edification, especially to those who see with their own eyes. Nevertheless, I wish you to know that we have not yet begun to do what we desire, for we have changed little or nothing from our original course, which is common to all; and when it shall please us, we shall restrict it little by little, with the help of prayers and of mature counsel.
Beloved Mother in Christ Jesus, consider carefully what I shall write below, setting aside human wisdom; yet first praying over it, through which I hope in God that you will be enlightened in this matter.
First: this separation of ours, before it was ever carried out, had already arisen in the hearts of many of us more than a year earlier, each unaware of the other, and all conceived it for a good end; among whom was Fra Tommaso Busini, whom you write that you believe to have been discontented, whereas in truth he was the most fervent of all. For this reason the matter was thoroughly examined by everyone, and it was not undertaken suddenly, nor out of anger or any other passion.
Second: having conceived this thought, I did not wish to reveal it until I had first made many prayers concerning it, in which the resolve to carry it out was continually confirmed within me; yet I was not so blind as not to see that this would be a great burden, and that by it I would become the object of murmuring throughout the world, and that all my friends within the Congregation would become my enemies. Nevertheless, my mind told me that it belongs to the wise man to do what is good and not to regard the words of men, for the murmurings of the people are like smoke from straw, and afterward the truth will have its place, sicut scriptum est: Laudabuntur omnes qui iurant in eo, quia obstructum est os loquentium iniqua (“All they shall be praised that swear by him, because the mouth is stopped of them that speak wicked things.” Psalm 62:12).
Third: for many months I ordered prayers to be made, not only in our own convent, but throughout all Florence and beyond Florence; and you and your daughters also made them, according to my intention, which was always directed toward God, for I desired nothing in this matter except what pertained to the honor of God and the salvation of souls. Of this God Himself is witness, He who sees my heart. And thus, more than ever, I was inwardly urged by the Spirit to make this separation, as it appeared to me ever more useful and more necessary, and that for the love of God I ought to leave homeland, relatives, friends, honor, and glory, and embrace the cross of Christ, sicut scriptum est: Egredere de terra tua et de cognatione tua (“Go forth out of thy country, and from thy kindred.” Genesis 12:1).
Fourth: in order not to be deceived, while prayer continued, I revealed this under the seal of confession to the most ancient and prudent Fathers of our house, who were, if I do not err, eight in number; and all of them said that it seemed to them that God had thus inspired me, and that it ought soon to be put into execution; and so I began together with them.
Fifth: I revealed it to all the other priests and to the professed friars who were not priests, and all were consenting and pleased; and many times I summoned them, telling them to speak freely; nevertheless, they always consented unanimously, as is evident from the public instrument which was afterward sent to Rome.
Sixth: we ordered continual prayer to be made everywhere, and the friars five, six, and seven times a day gathered together to pray that God would aid His cause; and I always told them to pray that God would do what was most for His honor and for the salvation of souls. And I believe that you and your daughters also held this same intention. These prayers continued for about seven consecutive months.
Seventh: you must consider that in so great a multitude of friars—more than ninety in all, all inclined toward good living—there are many upon whom God bestows great love.
If, then, so many servants of God—each desiring to bind themselves to a perfect manner of living, united in charity and in one and the same purpose, seeking only what is the honor of God and the salvation of their neighbor, armed with so many prayers, and imploring the supreme Goodness that He would do in this matter what He Himself knew to be best—have been deceived, and God has either caused them or allowed them to fall into something that is to His dishonor and contrary to their own salvation, where then is the truth of the Gospel, which says: Omnis qui petit accipit; et qui quaerit invenit; et pulsanti aperietur? (“For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.” Matthew 7:8).
Where, then, is the goodness of God? Where is the blood of Christ? Where do we find ourselves, if so many prayers, in such unity, with such upright intention and such perseverance, have not been heard—indeed, if, according to men’s judgment, God has done the contrary of what His servants have asked? Do you not see that this is to blaspheme God, to deny His providence, and to say that He is not good, nor faithful, nor true in His promises?
Certainly, if we have all been deceived in this matter, the truth of the faith itself must be denied. And if someone were to say that God allowed us to be deceived because we did not have a right intention, but rather followed self-love—first, God Himself is witness to this; and second, it is not credible that in so great a multitude and unity the intention of all should have been depraved, seeing nothing among them but good works, and especially since many have long been tested in the way of God. Nor indeed, for my sake alone or for the sake of a few—even if they had not walked uprightly—would God have abandoned those who are His servants; especially since we read that in Sodom and the other four cities, where there was an exceedingly great multitude of men, if even ten just men had been found, God would not have destroyed them. Shall we then believe that among a hundred friars there was not found even one who could have stood as an obstacle to this ruin? If ten sufficed for so many thousands of people, surely one would have sufficed for a hundred—especially when they were aided outwardly by so many servants and handmaids of Christ. Where, then, would be the mercy of God? Numquid obliviscetur misereri Deus? (“Will God then forget to have mercy?” Psalm 76:10).
Oh, if I could now change this writing into living speech! I would make you understand that the world is wholly in darkness, and that now all states of men and women alike are corrupted, and that it is time to renew the people of God. It is time, it is time, it is time, my most beloved Mother in Christ Jesus, to begin to live in a singular manner! Because this general way of living now causes nausea to Almighty God, sicut scriptum est: Utinam calidus aut frigidus esses! sed quia tepidus es, neque calidus neque frigidus, incipiam te evomere ex ore meo. (“I would thou wert cold or hot. But because thou art lukewarm, and neither cold nor hot, I will begin to vomit thee out of my mouth.” Revelation 3:15–16).
It is time to be renewed and to despise the judgments of men, quia omnis homo mendax (“For every man is a liar.” Psalm 115:11). It is time to fight against the lukewarm and false brethren. What the Apostle Paul says is certainly true: Omnes qui pie vivere volunt in Christo Iesu persecutiones patientur (“All that will live godly in Christ Jesus shall suffer persecution.” 2 Timothy 3:12). The lukewarm do not endure many persecutions because the devil does not persecute his own; but the fervent suffer great contradictions because they are opposed to Satan. The works of Christ Jesus do not arise without warfare, nor without victory. When you do good and have no opposition, fear, for it is not God’s custom to leave His servants without war. Finally: Bene vivere est bene facere et mala pati, et sic perseverare usque ad mortem (“To live well is to do good and to suffer evil, and thus to persevere unto death.”).
For this reason also you must believe that this separation of ours has been aided—indeed, accomplished—by the hand of God, because it has encountered in many places, and especially in Rome, such contradiction and so great a multitude of adversaries, and of such power, that if God had not aided it, it would certainly never have come to completion. Hence many experienced men in the Roman Court judged this undertaking to be impossible; and when they saw the outcome, they were left astonished, confessing and giving praise to God.
Therefore, just as you have helped us in this work—which is the beginning of our renewal into a spiritual life more perfect than before—so I beg you to help us in what remains, for our intention is to go forward and not to turn back. Nor must one fear by saying: “You are not the life, and therefore if you should fail, this work would collapse.” We must go forward, quia potens est Deus de lapidibus istis suscitare filios Habrae (“For God is able of these stones to raise up children to Abraham.” Matthew 3:9). God, who has done this work, will bring it to its proper end. We are instruments of God, who works His works through instruments; and therefore it is not difficult for God to make other instruments far more sufficient than we. Scriptum est enim: Qui plantat et qui rigat nihil est, sed qui incrementum dat, Deus (“Neither he that planteth is any thing, nor he that watereth: but God who giveth the increase.” 1 Corinthians 3:7).
It would be a foolish thing of me—indeed, foolish above all foolishness—if I were to trouble myself with this concern, saying: “If I were to die, who would rise up and preserve this work?” as though God had need of my deeds. One must, my Mother, do good and confidently enter upon good works, however great, for the honor of God, and not think of oneself, but trust in God, quia: Qui confidit in Domino, sicut mons Sion (“He that trusteth in the Lord shall be as Mount Sion” Psalm 124:1). The goodness of God is so great that we ought to trust to obtain from Him all things that we desire, for His honor and for the salvation of souls.
All these faint-hearted thoughts come from little faith and from not having a perfect knowledge of divine goodness. Everything succeeds for him who has faith. And there are three arms against which neither all hell nor all the world can prevail, and which cause every great work to succeed, namely: living faith, continual prayer, and humble patience. And although the works of God may seem slow to us, nevertheless they always grow, little by little.
Briefly, so great is the confidence that I have in the goodness of God concerning this work, that I hope—if you and your daughters will make continual prayer—that God will accomplish such a work that we shall all find ourselves consoled; and you especially will have greater joy from this, in proportion as you have labored more for us.
I did not think at the beginning that I would be so lengthy, but perhaps God wished to give me words, so that you might be more clearly enlightened in these matters; although with the living voice I would enlighten you better and say more things which cannot be written on paper. Once again I beg you to have special prayer made for us as before, always holding the intention of desiring what is for the honor of God and the salvation of souls.
And continue in this, for I firmly believe that in the end all things will succeed, and you will find yourself consoled without doubt. Gratia Domini Nostri Iesu Christi vobiscum.
Ex Florentia, die 10 septembris 1493.
Frater Hieronymus Savonarola.
(On the outside) : Venerandae in Christo Iesu Priorissae Sancti Dominici Ordinis Praedicatorum, matri mihi honorandissimae. Pisis, in monasterio Sancti Dominici.