Brief Overview
- Catherine of Siena, born in 1347 in Siena, Italy, is often pictured in a Dominican habit, leading many to assume she was a nun.
- In reality, she was a layperson, specifically a member of the Dominican Third Order, and never took religious vows as a nun.
- As a young girl, she made a private vow of dedication to God, which shaped her life and led her to resist marriage.
- Her work focused on serving the poor, caring for the sick, and offering spiritual guidance, all while living as a laywoman.
- She is the only layperson currently recognized as a Doctor of the Church, a title given for her significant theological contributions.
- This article explores her life, her connection to the Dominican Third Order, and the role of Third Orders in Catholic life.
Detailed Response
Catherine’s Early Life and Vocation
Catherine of Siena was born into a large family as the 23rd child of Lapa Piagenti and Giacomo di Benincasa. Siena, a bustling Italian city in the 14th century, was her home, though tragically, many of her siblings did not survive childhood. From a young age, Catherine showed a deep spiritual sensitivity. At around six or seven years old, she experienced a vision of Christ in glory, surrounded by Saints Peter, Paul, and John. This moment profoundly influenced her, planting the seeds of a lifelong commitment to God. By the age of 13, she privately vowed to dedicate her life to Him, a decision she kept secret from her family. Her parents, unaware of this vow, naturally expected her to marry when she reached the appropriate age. However, Catherine had no interest in marriage and took drastic steps to make this clear. She cut off her hair and dressed in worn-out clothing to deter suitors. Eventually, her persistence convinced her parents to abandon their plans, allowing her to pursue her spiritual calling.
Resistance to Marriage and Family Response
Catherine’s refusal to marry was not a simple act of defiance but a reflection of her deep conviction. In medieval society, marriage was a standard expectation for young women, especially from a family like hers, which was respectable but not wealthy. Her parents initially reacted with frustration, even anger, at her rejection of their plans. They tried to pressure her, hoping she would relent and accept a suitable husband. Catherine, however, stood firm, using her appearance as a visible sign of her commitment. Cutting her hair was a bold move, as long hair was a symbol of femininity and marriageability at the time. Her ragged clothing further signaled her rejection of worldly concerns. Over time, her parents recognized the sincerity of her faith and relented. They went so far as to create a small room in their home where she could live in solitude and prayer. This space became her personal retreat, a kind of domestic hermitage, where she deepened her relationship with God.
Discovering the Dominican Third Order
Catherine felt a strong attraction to the spirituality of the Dominican Order, founded by St. Dominic in the 13th century. The Dominicans emphasized preaching, teaching, and living the Gospel, which resonated with her own desires. However, she did not feel called to enter a convent as a nun, which would have meant a cloistered life of prayer and separation from the world. Instead, she learned about the Sisters of Penitence of Saint Dominic, part of the Dominican Third Order in Siena. This group allowed laypeople to affiliate with the Dominican mission while remaining in the world. Initially, the sisters hesitated to admit her because she was young and unmarried, unlike their usual members, who were often widows. Catherine’s determination won them over, and she was accepted as a tertiary, or Third Order member. As was customary, she was permitted to wear the Dominican habit, which explains why she is often depicted as a nun. This affiliation gave her a framework to live out her faith actively. For three years, she remained in her family’s home, praying and preparing for the work that would define her life.
Life as a Dominican Tertiary
After her time of seclusion, Catherine emerged ready to serve others. The Dominican Third Order provided a structure for laypeople to live a life of prayer and charity without taking formal vows. As a tertiary, she dedicated herself to caring for the sick, a task that was both demanding and urgent in a time of frequent plagues. She also worked with the poor, offering them material help and spiritual encouragement. Catechizing the young became another focus, as she taught them the basics of the Catholic faith. Her ability to give spiritual direction drew people to her, including priests and laypeople seeking guidance. Catherine’s life was marked by tireless energy, despite her frail health, which she maintained through intense prayer and fasting. Wearing the Dominican habit, she resembled a religious sister, but her status remained that of a laywoman. This distinction is key to understanding her unique place in the Church. Her work reflected the Dominican charism of bringing truth and charity to the world (see CCC 746).
Theological Contributions and Doctor of the Church
Catherine’s influence extended beyond her immediate community through her writings and spiritual insights. She authored The Dialogue, a text that records her conversations with God, offering profound reflections on faith, love, and salvation. Her letters, addressed to popes, kings, and ordinary people, reveal her boldness and wisdom. Despite her lack of formal education—she learned to read and write later in life—her theology was deep and coherent. In 1970, Pope Paul VI declared her a Doctor of the Church, a rare honor recognizing her contributions to Catholic doctrine. She shares this title with figures like St. Teresa of Ávila and St. Thomas Aquinas, but stands out as the only layperson among them. Her teachings emphasize the importance of personal union with God and service to others. This recognition underscores that holiness and wisdom are not reserved for the clergy or religious. Catherine’s life shows that laypeople, too, can shape the Church’s understanding of faith (see CCC 900). Her status as a Doctor highlights the value of lived experience alongside formal study.
The Role of Third Orders in the Church
Third Orders, also called secular orders, have a long history in the Catholic Church. They allow laypeople to connect with the spirituality of a religious order, such as the Dominicans, Franciscans, or Carmelites. Unlike first orders (monks or friars) or second orders (nuns), third orders are for those who remain in the world. Members commit to a life of prayer, penance, and good works, guided by the order’s charism. In Catherine’s time, tertiaries often wore habits, blurring the line between lay and religious life. Today, this practice has largely ceased, though symbols like scapulars or medals mark membership. The purpose of these orders is to help laypeople grow in holiness while fulfilling their daily duties. Married people, single individuals, and even diocesan priests can join, adapting the order’s practices to their state in life. Third Orders remain a vital part of the Church’s mission (see CCC 897). Catherine’s example shows how they can foster extraordinary sanctity.
Other Notable Third Order Saints
Catherine is not the only layperson from a Third Order to achieve prominence in the Church. St. Rose of Lima, a Dominican tertiary, lived a life of penance and care for the poor in 17th-century Peru. St. Martin de Porres, also a Dominican lay brother, served the sick and marginalized with humility. Blessed Pier Giorgio Frassati, a 20th-century Dominican tertiary, combined faith with social action, dying young but leaving a lasting legacy. Blessed Margaret of Castello, though physically disabled and rejected by her family, became a Dominican tertiary known for her compassion. Blessed Bartolo Longo, a former Satanist turned Dominican tertiary, promoted the Rosary and founded a shrine to Our Lady. These figures, like Catherine, wore habits or lived simply but remained laypeople. Their lives illustrate the diversity of holiness within Third Orders. Each brought the Gospel to their communities in practical ways. Together, they show that lay status does not limit one’s impact in the Church.
Modern Third Orders and Their Practices
Today, Third Orders continue to exist, though their practices have evolved. Members no longer wear habits in daily life, reserving such attire for burial as a sign of their commitment. Dominican tertiaries receive a small white scapular, symbolizing their connection to the order. Carmelite Third Order members wear a brown scapular, distinct from the devotional Brown Scapular. Secular Franciscans use a Tau cross, reflecting St. Francis’s simplicity, while Benedictine Oblates wear a medal of St. Benedict. These items remind members of their spiritual affiliation. Meetings, prayer, and acts of charity are typical activities, tailored to modern life. The focus remains on integrating faith into ordinary circumstances, whether in family, work, or community. Third Orders offer a structured path to holiness for those not called to religious life (see CCC 1533). They bridge the gap between the cloister and the world, as Catherine did centuries ago.
Why Catherine Looked Like a Nun
The question of why Catherine is depicted as a nun stems from her Dominican habit. In her era, Third Order members could wear the same attire as religious sisters, especially if they lived devoutly. This practice was not universal but common enough to cause confusion. Artists and historians, seeing her in the habit, often assumed she was a nun. Her ascetic life—fasting, prayer, and service—reinforced this image. Yet, her status as a laywoman was clear to those who knew her. The habit was a sign of her commitment, not a mark of vowed religious life. This blending of appearances highlights the fluidity of roles in medieval Christianity. Catherine’s choice to wear it reflected her deep alignment with Dominican values. Understanding this distinction clarifies her true identity and legacy.
Conclusion: A Model for Lay Holiness
Catherine of Siena’s life challenges the notion that holiness requires a religious vocation. As a laywoman, she achieved extraordinary influence through prayer, service, and writing. Her connection to the Dominican Third Order gave her a framework to live out her faith. She cared for the suffering, guided souls, and even advised popes, all without leaving the lay state. Her recognition as a Doctor of the Church affirms that God works through all vocations. Third Orders, then and now, provide a way for laypeople to pursue such sanctity. Catherine’s example inspires Catholics to see their daily lives as opportunities for grace. Her story corrects the misconception of her as a nun while celebrating her unique path. She remains a powerful witness to the call of all Christians to holiness (see Lumen Gentium, 39-42). Her legacy endures as a reminder of the laity’s role in the Church’s mission.