Catherine of Siena, justly doctor of the church?

Theology Today, Apr 2003 by Noffke, Suzanne

Her Imagery and Her Theology

Is Catherine's imagery, as the first censor judges, "clumsy and inadequate" even though it falls short of "mutilating" her theology? I wonder, has this censor never found in poetry a vision of truth more profound than can be told in syllogisms? The allegory of the bridge, on the surface so complete in its own complex of images, incorporates and relates with the whole of Catherine's imaged theology in a way that communicates as no abstract narration ever could. The complex of blood, fire and sun, water and milk and wine imagery-meshing with the imagery of tree and engrafting, wedding garment and bed, conception and birth-expresses in a tightly woven fabric a coherent theology of creation, incarnation, redemption, church, ministry, human wholeness, and salvation. True, there are in Catherine's works some images that at first reading seem to be used simply to embody a very specific idea-the lion and lamb as image of Christ, the fly and the boiling pot as image of the devil and the fervent soul, the boat as image of church or religious life, the cell or house as image of the knowledge of self and of God. But even these, when plumbed, are found to be woven into the larger whole. No, it is hardly in spite of her imagery that Catherine's writings can be called theological; imagery is the very language of her theology!

Truth and Orthodoxy

The canonical process lays great stress on Catherine's orthodoxy. Yes, she is thoroughly orthodox, but her concern for truth is far deeper than mere orthodoxy and harmony with tradition. For Catherine, truth is the most basic context of everything, the theme on which all else is variation and development. She inherits a scholastic tradition that defines truth as what is. God is very being and the source of all being: "Tell them I AM has sent you" (Exod 3:14). Thus, for Catherine, God is truth, the sole absolute truth, infinite mystery. This is for her a fountain of immense freedom within the structures of dogma and law.

In her theology and spirituality, only God is "master (maestro) of truth"-master not as dominating, controlling, but as one who holds, embraces, relates as creative artist and lover. All others are servants and ministers of truth, called to embrace truth also as lovers and bring it to birth in the world in Jesus Christ, God and human, in whom are embodied both mastery and servanthood of truth. "I am way and truth and life" (John 14:6). Catherine's theology of church rests on this base.

Authority in the Church

Christ alone on earth is teacher or master of truth. Every other person in the church who carries forward the mission of Christ-including every minister, "ordained" or not-is called to be servant, disciple of truth. Catherine always uses the term minister rather than teacher of truth in referring to pastors, as if to stress the point. If, however, we arc disciples, learners, we are always seekers into truth, not possessors of it. How can we as church, as individuals, or as institution, administer what we are only searching into and do not possess? Only if we are in love with the one absolute truth, the ultimate mystery, into whom we search! "Oh dearest father," she writes to Cardinal Pedro di Luna, "fall in love with this truth, so that you may be a pillar in the mystic body of holy church, where this truth must be administered. For truth . . . must be ministered by truthful persons who are in love with truth, enlightened by truth, not ignorant and uninformed of truth."22 She goes so far as lo declare, "If you are not searching for truth, you know the truth is not in you!"23