Voices Online Edition
Vol. XXVII, No. 4
Saint Hildegard of Bingen
Pope Benedict XVI -- Wednesday Audiences
On October 7, Pope Benedict XVI proclaimed a multi-talented twelfth century woman mystic a Doctor of the Church Saint Hildegard of Bingen. She is the fourth woman to be accorded this distinction. Two years ago, the Holy Father devoted two of his Wednesday audiences to Saint Hilde-gard, giving her personal history and her unique accomplishments that have especial significance in our time. The pope’s two-part commentary on Saint Hildegard follows. hhh
Wednesday, September 1, 2010
In 1988, on the occasion of the Marian Year, Venerable John Paul II wrote an Apostolic Letter entitled Mulieris Dignitatem on the precious role that women have played and play in the life of the Church. “The Church,” one reads in it, “gives thanks for all the manifestations of the feminine ‘genius’ which have appeared in the course of history, in the midst of all peoples and nations; she gives thanks for all the charisms that the Holy Spirit distributes to women in the history of the People of God, for all the victories which she owes to their faith, hope and charity: she gives thanks for all the fruits of feminine holiness” (n. 31).
Various female figures stand out for the holiness of their lives and the wealth of their teaching even in those centuries of history that we usually call the Middle Ages. Today I would like to begin to present one of them to you: Saint Hildegard of Bingen, who lived in Germany in the 12th century. She was born in 1098, probably at Bermersheim, Rhineland, not far from Alzey, and died in 1179 at the age of 81, in spite of having always been in poor health.
Hildegard belonged to a large noble family and her parents dedicated her to God from birth for His service. At the age of eight she was offered for the religious state (in accordance with the Rule of Saint Benedict, chapter 59), and, to ensure that she received an appropriate human and Christian formation, she was entrusted to the care of the consecrated widow Uda of Gölklheim and then to Jutta of Spanheim who had taken the veil at the Benedictine Monastery of Saint Disibodenberg. A small cloistered women’s monastery was developing there that followed the Rule of Saint Benedict. Hildegard was clothed by Bishop Otto of Bamberg and in 1136, upon the death of Mother Jutta, who had become the community magistra (Prioress), the sisters chose Hildegard to succeed her. She fulfilled this office making the most of her gifts as a woman of culture and of lofty spirituality, capable of dealing competently with the organizational aspects of cloistered life.
A few years later, partly because of the increasing number of young women who were knocking at the monastery door, Hildegard broke away from the dominating male monastery of Saint Disibodenburg with her community, taking it to Bingen, calling it after Saint Rupert and here she spent the rest of her days. Her manner of exercising the ministry of authority is an example for every religious community: she inspired holy emulation in the practice of good to such an extent that, as time was to tell, both the mother and her daughters competed in mutual esteem and in serving each other.
During the years when she was superior of the Monastery of Saint Disibodenberg, Hildegard began to dictate the mystical visions that she had been receiving for some time to the monk Volmar, her spiritual director, and to Richardis di Strade, her secretary, a sister of whom she was very fond. As always happens in the life of true mystics, Hildegard too wanted to put herself under the authority of wise people to discern the origin of her visions, fearing that they were the product of illusions and did not come from God. She thus turned to a person who was most highly esteemed in the Church in those times: Saint Bernard of Clairvaux, of whom I have already spoken in several Catecheses. He calmed and encouraged Hildegard.
However, in 1147 she received a further, very important approval. Pope Eugene III, who was presiding at a Synod in Trier, read a text dictated by Hildegard presented to him by Archbishop Henry of Mainz. The pope authorized the mystic to write down her visions and to speak in public. From that moment Hildegard’s spiritual prestige continued to grow so that her contemporaries called her the “Teutonic prophetess.” This, dear friends, is the seal of an authentic experience of the Holy Spirit, the source of every charism: the person endowed with supernatural gifts never boasts of them, never flaunts them and, above all, shows complete obedience to the ecclesial authority. Every gift bestowed by the Holy Spirit is in fact intended for the edification of the Church and the Church, through her pastors, recognizes its authenticity.
I shall speak again next Wednesday about this great woman, this “prophetess” who also speaks with great timeliness to us today, with her courageous ability to discern the signs of the times, her love for creation, her medicine, her poetry, her music, which today has been reconstructed, her love for Christ and for His Church which was suffering in that period too, wounded also in that time by the sins of both priests and lay people, and far better loved as the Body of Christ.
Wednesday, September 8, 2010
Today I would like to take up and continue my reflection on Saint Hildegard of Bingen, an important female figure of the Middle Ages who was distinguished for her spiritual wisdom and the holiness of her life. Hildegard’s mystical visions resemble those of the Old Testament prophets: expressing herself in the cultural and religious categories of her time, she interpreted the Sacred Scriptures in the light of God, applying them to the various circumstances of life. Thus all those who heard her felt the need to live a consistent and committed Christian lifestyle.
In a letter to Saint Bernard, the mystic from the Rhineland [Hildegard] confesses: “The vision fascinates my whole being: I do not see with the eyes of the body but it appears to me in the spirit of the mysteries.... I recognize the deep meaning of what is expounded on in the Psalter, in the Gospels and in other books, which have been shown to me in the vision. This vision burns like a flame in my breast and in my soul and teaches me to understand the text profoundly” (Epistolarium pars prima I-XC: CCCM 91).
Hildegard’s mystical visions have a rich theological content. They refer to the principal events of salvation history, and use a language for the most part poetic and symbolic. For example, in her best known work, entitled Scivias, that is, “You know the ways,” she sums up in 35 visions the events of the history of salvation from the creation of the world to the end of time. With the characteristic traits of feminine sensitivity, Hildegard develops at the very heart of her work the theme of the mysterious marriage between God and humanity that is brought about in the Incarnation. On the tree of the Cross take place the nuptials of the Son of God with the Church, His Bride, filled with grace and the ability to give new children to God, in the love of the Holy Spirit (cf. Visio tertia: PL 197, 453c).
From these brief references we already see that theology too can receive a special contribution from women because they are able to talk about God and the mysteries of faith using their own particular intelligence and sensitivity. I therefore encourage all those who carry out this service to do it with a profound ecclesial spirit, nourishing their own reflection with prayer and looking to the great riches, not yet fully explored, of the medieval mystic tradition, especially that represented by luminous models such as Hildegard of Bingen.
The Rhenish mystic is also the author of other writings, two of which are particularly important since, like Scivias, they record her mystical visions: they are the Liber vitae meritorum (Book of the merits of life) and the Liber divinorum operum (Book of the divine works), also called De operatione Dei (Of the works of God). In the former she describes a unique and powerful vision of God who gives life to the cosmos with His power and His light. Hildegard stresses the deep relationship that exists between man and God and reminds us that the whole creation, of which man is the summit, receives life from the Trinity. The work is centered on the relationship between virtue and vice, which is why human beings must face the daily challenge of vice that distances them on their way towards God and of virtue that benefits them. The invitation is to distance themselves from evil in order to glorify God and, after a virtuous existence, enter the life that consists “wholly of joy.”
In her second work that many consider her masterpiece she once again describes creation in its relationship with God and the centrality of the human being, expressing a strong Christo-centrism with a biblical-Patristic flavor. The saint, who presents five visions inspired by the Prologue of the Gospel according to Saint John, cites the words of the Son to the Father: “The whole task that you wanted and entrusted to me I have carried out successfully, and so here I am in you and you in me and we are one” (Pars III, Visio X: PL 197, 1025a).
Finally, in other writings Hildegard manifests the versatility of interests and cultural vivacity of the female monasteries of the Middle Ages, in a manner contrary to the prejudices which still weighed on that period. Hildegard took an interest in medicine and in the natural sciences as well as in music, since she was endowed with artistic talent. Thus she composed hymns, anti- phons, and songs, gathered under the title Symphonia Harmoniae Caelestium Revelationum (Symphony of the Harmony of Heavenly Revelations), that were performed joyously in her monasteries, spreading an atmosphere of tranquility and that have also come down to us. For her, the entire creation is a symphony of the Holy Spirit who is in Himself joy and jubilation.
The popularity that surrounded Hildegard impelled many people to seek her advice. It is for this reason that we have so many of her letters at our disposal. Many male and female monastic communities turned to her, as well as bishops and abbots. And many of her answers still apply for us. For instance, Hildegard wrote these words to a community of women religious: “The spiritual life must be tended with great dedication. At first the effort is burdensome because it demands the renunciation of caprices of the pleasures of the flesh and of other such things. But if she lets herself be enthralled by holiness a holy soul will find even contempt for the world sweet and lovable. All that is needed is to take care that the soul does not shrivel” (E. Gronau, Hildegard. Vita di una donna profetica alle origini dell’età moderna, Milan 1996, p. 402).
And when the Emperor Frederic Barbarossa caused a schism in the Church by supporting at least three anti-popes against Alexander III, the legitimate pope, Hildegard did not hesitate, inspired by her visions, to remind him that even he, the emperor, was subject to God’s judgment. With fearlessness, a feature of every prophet, she wrote to the emperor these words as spoken by God: “You will be sorry for this wicked conduct of the godless who despise me! Listen, O King, if you wish to live! Otherwise my sword will pierce you!” (ibid., p. 412).
With the spiritual authority with which she was endowed, in the last years of her life Hildegard set out on journeys, despite her advanced age and the uncomfortable conditions of travel, in order to speak to the people of God. They all listened willingly, even when she spoke severely: they considered her a messenger sent by God. She called above all the monastic communities and the clergy to a life in conformity with their vocation. In a special way Hildegard countered the movement of German cátari (Cathars). The cátari (means literally “pure”) advocated a radical reform of the Church, especially to combat the abuses of the clergy. She harshly reprimanded them for seeking to subvert the very nature of the Church, reminding them that a true renewal of the ecclesial community is obtained with a sincere spirit of repentance and a demanding process of conversion, rather than with a change of structures.
This is a message that we should never forget. Let us always invoke the Holy Spirit, so that He may inspire in the Church holy and courageous women, like Saint Hildegard of Bingen, who, developing the gifts they have received from God, make their own special and valuable contribution to the spiritual development of our communities and of the Church in our time.
Copyright 2010 - Libreria Editrice Vaticana
Related article: Hildegard of Bingen: Voice of Living Light -- Mysterious, talented, colorful, and enigmatic woman, saint, and mystic. And doctor? -- by Sandra Miesel
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