Hildegard of Bingen was the first major German mystic and
most famous twelfth-century female mystic. She not only wrote about her visions
(e.g., Know the Ways, i.e., Scivias; Book of Life’s
Merits; Book of Divine Works) but also treated numerous other topics,
such as prophecy, poetry, medicine and science (e.g., Physica and Causae et curae),
music (e.g., the Symphonia), ethics
(e.g., the morality play set to music: Ordo
virtutum), theology, as well as writing over three hundred letters,
developing a secret coded language for her religious community, and preaching
numerous sermons.
The above picture is an illumination from a manuscript of Scivias. It portrays showing Hildegard receiving a vision (the red "five fingers" that reach from above and are around her head). She dictates to Volmar, her scribe/secretary/editor (Note that only his head is portrayed as being inside the inner sanctum where Hildegard receives the vision).
The above picture is an illumination from a manuscript of Scivias. It portrays showing Hildegard receiving a vision (the red "five fingers" that reach from above and are around her head). She dictates to Volmar, her scribe/secretary/editor (Note that only his head is portrayed as being inside the inner sanctum where Hildegard receives the vision).
Hildegard was born in 1098 in Bermersheim, about a dozen
miles southwest of Mainz, Germany. Hildegard writes that she began having
mystic visions in her early childhood (e.g., see Hildegard 1986: 2). She also
began a lifelong struggle with painful illnesses, some of which her biographer
Theodoric attributes to an early hesitation to write down what the Spirit had
revealed to her (Theodoric: 1995: 37-38), and there often appears to be a
correlation “between periods of illness and intense visionary activity” (Young
2012: 259). At the age of eight, Hildegard was “tithed” (she was her parents’
tenth child) into a religious life by her parents and entrusted to the care of
the holy woman named Jutta (Judith). Both Jutta and Hildegard entered the
Benedictine monastery of Disibodenberg, and a small community of women gathered
into a religious community with Jutta as its head. Upon Jutta’s death about
thirty years later (1136), Hildegard succeeded her as the head of the
community. Hildegard then moved the religious community to Rupertsberg (~1150)
and then to Eibingen (1165), across the Rhine River from Bingen.
In a powerful vision in 1141, Hildegard saw a “very great
light,” and a voice from heaven told her to “write and speak about the marvelous
things” that she saw and heard from God (Scivias;
Hildegard 1986:1-2). This vision and subsequent visions in 1163 and 1167 were
especially decisive in Hildegard receiving what she divined to be a decisive
exegetical mandate to share what the Holy Spirit had revealed to her (Kienzle
2009: 7). Her visionary experiences thus gave Hildegard direct insight
independent of the education usually reserved for males:
In that same [experience of] vision I understood the writings of the prophets, the Gospels, the works of other holy men, and those of certain philosophers, without any human instruction, and I expounded certain things based on these, though I scarcely had literary understanding, inasmuch as a woman who was not learned had been my teacher (Dronke 1984: 145).
Theodoric writes that Pope Eugenius III, at the request of
Bernard of Clairvaux, approved and blessed portions of Hildegard’s work, Scivias, and commanded her to finish it
(Theodoric 1995: 39). This approval proved crucial to Hildegard’s position and
influence, since it was extremely unusual during this time period for a woman
to produce such visionary writing and to have such authority (see Kerby-Fulton
2010: 344; Young 2012: 260).
Starting around 1158 Hildegard began to travel extensively
on preaching tours in the Rhineland, speaking mostly to monastic or clerical
audiences about the degenerate state of the church and society and the need for
reform and renewal. Hildegard’s homilies demonstrate her role as a visionary
preacher and her belief that her understanding of Scripture comes as a gift
straight from God. Her visions did not, in her view, authenticate her message; instead they served as the source for her message. She spoke not
with her own voice but with the voice “of the Living Light she saw in her
visions” (Young 2012: 261).
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