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Treats of the great importance of not professing anyone whose spirit is contrary to the things aforementioned.

I feel sure that the Lord bestows great help on anyone who makes good resolutions, and for that reason it is necessary to enquire into the intentions of anyone who enters [the life of religion]. She must not come, as many nuns [now] do, simply to further her own interests, although the Lord can perfect even this intention if she is a person of intelligence. If not intelligent, a person of this kind should on no account be admitted; for she will not understand her own reasons for coming, nor will she understand others who attempt subsequently to improve her. For, in general, a person who has this fault always thinks she knows better than the wisest what is good for her; and I believe this evil is incurable, for it is rarely unaccompanied by malice. In a convent where there are a great many nuns it may be tolerated, but it cannot be suffered among a few.

When an intelligent person begins to grow fond of what is good, she clings to it manfully, for she sees that it is the best thing for her; this course may not bring her great spirituality but it will help her to give profitable advice, and to make herself useful in many ways, without being a trouble to anybody. But I do not see how a person lacking in intelligence can be of any use in community life, and she may do a great deal of harm. This defect, like others, will not become obvious immediately; for many people are good at talking and bad at understanding, while others speak in a sharp and none too refined a tone, 4343An untranslatable play upon words: corto y no muy cortado—as though “sharpened” could be used in the sense of “refined”.and yet they have intelligence and can do a great deal of good. There are also simple, holy people who are quite unversed in business matters and worldly conventions but have great skill in converse with God. Many enquiries, therefore, must be made before novices are admitted, and the period of probation before profession should be a long one. The world must understand once and for an that you are free to send them away again, as it is often necessary to do in a convent where the life is one of austerity; and then if you use this right no one will take offence.

I say this because these times are so unhappy, and our weakness is so great, that we are not content to follow the instructions of our predecessors and disregard the current ideas about honour, lest we should give offence to the novices’ relatives. God grant that those of us who admit unsuitable persons may not pay for it in the world to come! Such persons are never without a pretext for persuading us to accept them, though in a matter of such importance no pretext is valid. If the superior is unaffected by her personal likings and prejudices, and considers what is for the good of the house, I do not believe God will ever allow her to go astray. But if she considers other people’s feelings and trivial points of detail, I feel sure she will be bound to err.

This is something which everyone must think out for herself; she must commend it to God and encourage her superior when her courage fails her, of such great importance is it. So I beg God to give you light about it. You do very well not to accept dowries; for, if you were to accept them, it might happen that, in order not to have to give back money which you no longer possess, you would keep a thief in the house who was robbing you of your treasure; and that would be no small pity. So you must not receive dowries from anyone, for to do so may be to harm the very person to whom you desire to bring profit.

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