In March, 1378, Gregory died, and was succeeded by the Archbishop of Bari, who took the name of Urban VI. The sensitive, cultured, vacillating Frenchman gave place to a Neapolitan of coarse physique -- a man personally virtuous, but, as history shows us, extraordinarily harsh and violent in disposition. "It seems," the Prior of the Island of Gorgona wrote with alarming candour to Catherine, "that our new Christ on earth is a terrible man."

Catherine was at Florence at the time -- having been sent thither by Gregory, who, however alienated from her personally, seems till the end to have valued her services. The following is the first letter from her to Urban which we possess. It is evident that she has as yet little knowledge of the new Pope at first hand. She writes to him in much the same strain as that in which she was accustomed to address his predecessor; only the sense of a new hearer inspires her, after the rather dull opening of the letter, with fresh fervour in recapitulating the sins and woes of the Church. Possibly, also, there is a little more insistence than usual on the plea that mercy temper justice, in the case of the rebellious Tuscan cities. The sensible policy for such a situation could hardly be better summed up than in her concise phrase: "Receive from a sick man what he can give you."

In the Name of Jesus Christ crucified and of sweet Mary:

Most holy and dear father in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you founded upon true and perfect charity, so that, like a good shepherd, you may lay down your life for your sheep. And truly, most holy father, only he who is founded upon charity is ready to die for the love of God and the salvation of souls: because he is free from self-love. For he who abides in self-love is not ready to give his life; and not to speak of his life, apparently he is not willing to bear the least little pain: for he is always afraid for himself, lest he lose his bodily life and his private consolations. So he does whatever he may do imperfectly and corruptly, because his chief impulse, through which he acts, is corrupt. In whatever state he may be, shepherd or subject, he shows little virtue. But the shepherd who is established in true charity does not do so; his every work is good and perfect, because his impulse is absolutely one with the perfection of divine charity. Such a man as this fears neither the devil nor his fellow-beings, but only his Creator; he does not mind the detractions of the world, nor shames, nor insults, nor jests, nor the criticisms of his subordinates; who take offence, and turn to criticizing when they are reproved by their prelate. But like a manly man, clothed in the fortitude of charity, he does not care.

Nor, therefore, does he suppress the flame of holy desire, nor cast from him the pearl of justice, lucid and one with mercy, which he bears upon his breast. Were justice without mercy, it would abide in the shadows of cruelty, and would turn into injustice. And mercy without justice toward one's subordinate would be like ointment on a wound that ought to be cauterized: if ointment is applied without cauterizing it rots more than it heals. But when both are joined they give life to the prelate who uses them, and health to the subject if he is not a member of the devil, entirely unwilling to correct himself. However, if the subject failed to correct himself a thousand times over, the prelate ought not to give up correcting him, and his virtue will be none the less because that wicked man does not profit by it. In this way works the pure and clean charity of a soul that cares for itself not for its own sake, but for God, and seeks God for the glory and praise of His name, in so far as it sees that He is worthy of being loved for His infinite goodness -- nor seeks its neighbour for its own sake, but for God, wishing to render him that service which it cannot render to God. For it recognizes that He is our God, who has no need of us. Therefore it studies with great zeal to be useful to its neighbour, and especially to the subjects committed to it. And it does not draw back from pursuing the salvation of their souls and bodies for any ingratitude found in them, nor for the threats or flatteries of man; but, in truth, clothed in the wedding garment, follows the doctrine of the Spotless Humble Lamb, that gentle and good Shepherd who, as one enamoured, ran for our salvation to the shameful death of the most holy Cross. The unspeakable love which the soul has conceived for Christ crucified does all this. Most holy father, God has placed you as a shepherd over all His sheep who belong to the whole Christian religion; He has placed you as the minister of the Blood of Christ crucified, whose Vicar you are; and He placed you in a time in which wickedness abounds more among your inferiors than it has done for a long time, both in the body of Holy Church, and in the universal body of the Christian religion. Therefore it is extremely necessary for you to be established in perfect charity, wearing the pearl of justice, as I said; that you may not mind the world, nor poor people used to evil, nor any injuries of theirs; but manfully correct them, like a true knight and just shepherd, uprooting vices and implanting virtues, ready to lay down your life if needs be. Sweetest father, the world cannot bear any more; vices are so abundant, especially among those who were put in the garden of Holy Church to be fragrant flowers, shedding the fragrance of virtue; and we see that they abound in wretched, hateful vices, so that they make the whole world reek! Oh me! where is the purity of heart and perfect charity which should make the incontinent continent by contact with them? It is quite the contrary: many a time the continent and the pure are led by their impurities to try incontinence. Oh me! where is the generosity of charity, and the care of souls, and distribution to the poor and to the good of the Church, and their necessities? You know well that men do quite the contrary. Oh me miserable! With grief I say it -- your sons nourish themselves on the wealth they receive by ministering the Blood of Christ, and are not ashamed of being as money-changers, playing with those most sacred anointed hands of yours, you Vicar of Christ: without speaking of the other wretched deeds which they commit. Oh me! where is that deep humility with which to confound that pride of sensuality of theirs, by which in their great avarice they commit simonies, buying benefices with gifts, or flatteries, or money, dissolute and vain adornments, not as clerics, but worse than seculars! Oh me, sweet my Babbo, bring us a remedy! And give refreshment to the desperate desires of the servants of God, who die and cannot die. They wait with great desire that you as a true shepherd should put your hand to correcting these things, not only with words but with deeds, while the pearl of justice, joined to mercy, shines on your breast; correcting in truth, without any servile fear, those who nourish them at the breast of the sweet Bride of Christ, the ministers of the Blood.

But truly, most holy father, I do not see how this can be well done if you do not make over anew the garden of your Bride, stocking it with good virtuous plants; taking pains to choose a troop of very holy men, in whom you find virtue and no fear of death. Do not aim at grandeur, but let them be shepherds who rule their flocks with zeal. And a troop of good cardinals, who may be upright columns of yours, helping you to bear the weight of many burdens, with divine help. Oh, how blessed will be my soul then, when I shall see that which is hers given back to the Bride of Christ, and those nourished at her breast regarding not their own good, but the glory and praise of the Name of God, and feeding on the food of souls at the table of the holy Cross. I have no question that then your lay subjects will correct themselves -- for they will not be able to help it, constrained by the holy and pure life of the clergy. We are not, then, to sleep over it, but manfully and without negligence to do what you can, even unto death, for the glory and praise of the Name of God.

Next I beg you, and constrain you by the love of Christ crucified, as to those sheep who have left the fold -- I believe, for my sins -- that by the love of that Blood of which you are made minister, you delay not to receive them in mercy, and with your benignity and holiness force their hardness; give them the good of bringing them back into the fold, and if they do not ask it in true and perfect humility, let your Holiness fulfil their imperfection. Receive from a sick man what he can give you. Oh me, oh me, have mercy on so many souls that perish! Do not consider the scandal which occurred in this city, in which surely the devils of hell busied themselves, to hinder the peace and quiet of souls and bodies: but Divine Goodness saw to it that no great harm came from the great evil, but your sons pacified themselves, and now ask of you the oil of mercy. Grant that it seems to you, most holy father, that they do not ask it in those conciliatory ways nor with that heartfelt distaste for the sin they committed which they should, as it would please your Holiness to have them -- yet, oh me, do not give up! For they will make better sons than other people. Oh me, Babbo mine, I do not want to stay here any longer! Do with me then what you will. Show me this grace and favour, poor wretch that I am, knocking at your door. Do not deny me the easy little things that I ask you for your sons; so that, having made peace, you may raise the standard of the most holy Cross. For you see well that the infidels have come to summon you. I hope by the sweet goodness of God that He will fill you with His burning charity, so that you shall know the loss of souls, and how much you are bound to love them: and so you shall increase in eager zeal to set them free from the hands of the devil, and shall seek to heal the mystical body of Holy Church, and the body of the universal Christian religion; and especially to reconcile your sons, winning them with benignity, with as much use of the rod of justice as they are fit to bear, and no more. I am certain that unless we have the virtue of charity, this will not be done; and therefore I said that I wished to see you established in true and perfect charity. Not that I do not believe that you are in charity, but because we can grow in the perfection of charity since we are always pilgrims and strangers in this life, I said that I wished this perfection in you, that you feed it constantly with the flame of holy desire, and shed it upon your subjects, like a good shepherd. I beg you to do so. And I will stay, and labour till I die, in prayer and in whatever way I can, for the honour of God and for your peace and that of your sons.

I say no more to you. Remain in the holy and sweet grace of God. Pardon my presumption, most holy father; but love and grief are my excuse before your Holiness. I ask you humbly for your benediction. Sweet Jesus, Jesus Love.