The Catholic Church Approving and Accepting Hildegards Position - Essay Example

 Introduction Hildegard of Bingen is one of the greatest women of religion, whose achievements include the setting up of two autonomous communities of nuns apart from her work as a composer, lyrical writer and playwright. The life of Hildegard was marked by a desire to improve the lot of women and assert their place in society but it is done under the due guidance of a male mentor, who understands the dilemmas and desires of this accomplished individual. Hildegard has been called the “Sybil of the Rhine” and her 26 visions have been acknowledged as one of the most eloquent expressions of divinity to be recounted by a woman. In a life spanning eight decades, Hildegard wrote many other books, dealing with subjects as diverse as cosmology to medicines and various liturgical compositions. The 11th century woman was expected to lead a life that centered on Man and every area of activity revolved around this singular factor, which limited and restricted activities of the female of the species to basic child bearing. It was in such an era that Hildegard came into being as the 10th child in a Noble family. The irony here is traditionally the tenth child is to be dedicated to the Church as a tithe offering, a system advocated in the Old & New Testament of the Bible., and so abiding by this practice Hildegard was dedicated to the Church. Biographical Sketch Hildegard of Bingen (1098 -1179) was born on the banks of the River Nahe, where her parents lived in Bermersheim, Germany. She was the 10th child in the family and as was the custom of those days, the 10th child had to be given to the service of God. So it was decided to give Hildegard in offering to Christ’s work even though she was quite a sickly child. Even as a child Hildegard understood that she was “special” as she began having visions even at the tender age of three, which out of fear hid from telling anyone about the occurrences she experienced. By way of education and training, Hildegard was not given much because she was too weak and sickly. Besides, having many physical infirmities, Hildegard experienced brilliant flashes of light from time to time. Her Formative Years Hildegard’s parents fulfilled their commitment in 1106 when she was 8years old and so she was dedicated to the Church and hence was to receive a religious education and was nominated to take this instruction from Jutta, who served as an abbess of a community of cloistered nuns in association with the Benedictine monastery at Disibodenberg. The practice of “anchoress” in those times was for young girls who spurned the pleasures of everyday lifestyles and worldly attractions and dedicated themselves to God’s service by following an utterly Spartan life style in this pursuit. In his book titled – “Outrageous Women of the Middle Ages” (Leon Vicki, 1998) gives us an account of some of the most enlightening stories of 15 women who have excelled in their fields by defying all conventions of their period. As rightly pointed out in his wonderful book on “Outrageous Women of the Middle Ages” stating that “not all women sat around on their tuffets waiting for knights in shining armor.”(Leon Vicki, 1998) Background - Cloistered Nuns These people led an ascetic lifestyle secluded from the outside world and spent their time in prayer and supplication to God. Their living quarters was a mere cell like room with a window to enable food to be passed through and refuse to be removed. Here they spent their time in solitary handiwork like embroidery or stitching when not praying. This was the environment that young Hildegard was initiated into and from Jutta she learned to read and appreciate music of the Latin Psalms and Holy Scriptures, which greatly helped to mould and shape her knowledge and personality. It was during her teen years that Hildegard took her sacred vows and became a Benedictine nun. It can also be inferred that since her abode was in close proximity to the church of the Benedictine monastery, Hildegard was exposed to the musical components of the religious service there which gradually kindled her deep love for music and thus we see her penchant for musical compositions in her latter years. Hildegard’s Visions and Revelations Undoubtedly her association with Jutta meshed together the stirrings within this young girl and only Jutta was aware of her visions which she kept secret. Her association with Jutta lasted for 30 years and in 1136 when Hildegard was 38 years old, Jutta died and Hildegard became head of the newly formed convent. It was to be after another 15 years in the convent that Hildegard had a vision that changed her life forever. In this vision God opened the eyes of her understanding and also gave her enlightenment on the scriptures and she writes on this experience thus. “I hear them in my soul alone while my outward eyes are open.” (Renate Craine (1997) Craine, 36 (1997) shows the contrast of visions experienced by other mystics who went into an unconscious trance while Hildegard was in complete control of all her senses while experiencing her visions. He further describes her visions as “hearing with the soul,” a way of perceiving the world with the spiritual senses. (Crane, 36, 1997) Inspite of these revelations and visions, yet Hildegard was holding back from obeying God’s direction, as she felt inadequate and hesitant. It should be understood here that during the 12th Century preaching or writing of religious doctrines was sure to have a following and at the same time ran the risk of blasphemy. Hildegard was always keen of the sanction of the church, if she were to reveal any of her visions or writings. It was during this time that she was besieged by a sickness and drew a conclusion that this was because of her disobeying God. She received a Papal imprimatur and Hildegarde finished her first book called “Scivias” – (Know the ways of the Lord) and with this her fame began to spread in Germany and beyond. Hildegard as a “Revolutionist” Hildegard can be considered a “revolutionist” because in her time she established many “firsts”. She matured into a distinguished writer at a time when women were disregarded from this arena, she was sought after by nobility and Church for giving her valuable advice and suggestions. Her understanding of nature was honed to the highest extent of being able to tap into the curative powers of nature towards healing. She authored many major works and even put together a “Symphonia” with a number of liturgical songs. The "Symphonia" was a key concept in Hildegard's thought and meant not only the joyful harmony achieved in blending voices and instruments but the spiritual field of unity we all long for when we sing.” (Fierro, Nancy, 1994) The key concept of “Symphonia” was Hildegard’s and (Fierro, Nancy, 1994) said that according to Hildegard this was “our “opus” – the epitome of good work in the service of God. She was well respected and looked upon in awe in her times and there was a dedicated group striving for her canonization because she had reached the pinnacle of her beatification. Her feast day is celebrated on September 17th and now appears in the calendar of saints in various Anglican churches. Historical Theory b. Her Major Works The works of Hildegard and her life may be best suited to study from a historical context, since her works and life were shaped by the times in which she lived. The interest in her work stems not only from their academic quality, but also from the fact that these are the observations of a woman living in a male dominated society. For example Renate Craine (1997) gives us a vivid picture of the ascetic life led by the nuns in an enclosed cell. He states, “one window of her room opened into the adjoining church so that she and her pupils could participate in the Eucharist and listen to the monks as they chanted the Divine Office. Another window opened out to the wider world allowing local people to come and seek wisdom and advice. Renate Craine (1997) The historical theory of studying a work enables the critic and reader alike to seek out the social conditions that have shaped the work of the writer and made it sound the way it does. Frederic Jameson is so emphatic about the history of the times while reading literature, that he states that “Always historicize”. When we see a work as a sequence, developing through the narration of events as they occurred chronologically, it helps to identify the causes and effects of certain incidents and helps to weave the scattered threads into a discernible pattern. (Flanagan Sabina, 1996) who was a leading Hildegard scholar had devoted herself to translating a wide range of material from the 12th century to make it easily understandable and acceptable to modern audiences because Hildegard’s style was complex and difficult to understand. This biography written by (Flanagan Sabina, 1996) gives us authentic details of Hildegard’s letters which are highly informative and enlightening. (Lachman Barbara, 1993) an author with a difference targets another audience through his fictional memoir on Hildegard while contemplating on Hildegard’s “spiritual concerns as intrinsic to her character. It was in the year 1150 – Hildegard was now 52 years old and having received papal sanction began her writings. In 1141, Hildegard sat to write her first book, called “Liber Scivias” at the insistence of Volmar, a Disobodenberg monk, who was her mentor in her early years, and later became her secretary and friend. This book is considered her ‘Magnum Opus’ and contains the 26 visions she had. This book was prompted by a vision which Hildegard had, when she was serving as the abbess at Disobodenberg. Hildegard described the vision as “a fiery light that flashed from the open vault of heaven… alike a warming flame, as the sun warms everything it says touch … I was given insight into the meaning of Scripture”. “Scivias” is an elaboration of the unique cosmology of the physical universe based on spiritual allegory drawn from the Greek tradition. In this description, the earth was depicted as a sphere made up of the four elements-air fire, water and wind, further surrounded by air and water and placed in an egg-shaped universe. The moon, stars and other planets, which were immobile, were placed in the region called the “purus aether”. The sun was kept charged by an outer fire, while thunder, lightning and hail were created by an inner fire. The changes in season on the earth were caused by winds, contained within the shell of the universe. Cosmology was only a part of the book, and it dealt with Hildegard’s ideas on science and biology. Hildegard believed that humans too had sprung from seeds, much like plants and they carried on with the same characteristics as their parents and this gave them their special individuality. In one of Hildegard von Bingen’s depictions titled “Emptying the True Spirit of Poverty” there is an eye- covered figure showing some of the symbols very clearly; for example mountain represents the stability and strength of God, and the wings represent the tender care and protection (Fox 79) The eye which is taken to be a symbol of enlightenment and (Crane, 53) states- "Let us open our eyes to the light that comes from God". Unconsciously, Hildegard incorporated various archetypes into her works of art and thereby added more meaning to it. Scivias – (Know the way of the Lord) was started much before and with compulsion from the Pope Eugenius III (1145 – 1153) completed it in 1151. Hildegard strongly brings out the need for purity in sexual relationships and decried same sex relationships. She also held that the amount of love and passion between man and woman determines a child’s disposition and when the parents feel no love then the child out of this wedlock leads to a bitter girl. Scivias, or ‘Know the Ways” was written after a period of intense internal struggle, during which Hildegard fell physically sick. In the book, she describes the struggle within her soul as an act brought on by “doubt and bad opinion.” She was finally compelled to write at the insistence of not only Volmar, but also the nun, Richardis von Stade, as well as the voice which urged her to 'Cry out therefore, and write thus!’. Hildegard realized that the voices she heard were the Voice of Wisdom, and these were accompanied by a female form. These descriptions match the ones found for Wisdom in the apocryphal books of the Old Testament. The text of the book is almost rudimentary, because of the author’s lack of formal education, but the imagery which she uses to convey her ideas distract from the faults in the text. “Liber Vitae Meritorum” translated as Book of Life’s Merits was written in 1158 and she followed it by “Liber Divinorum Operum Simplicis Hominis in 1170” (Book of Divine Works) which dealt with the theory that Man is the PEAK of God’s creation and Man is a mirror reflecting God’s glory. It would not be out of place at this juncture to bring to attention that the above precepts are very evident in the Bible and Hildegard being imbibed in this environment will have but naturally accepted this truth, where she laid out in greater detail the relationship between the greater universal microcosm and the smaller microcosm of the human body. These books contain an elaboration of all her visions, which she interpreted using the exegesis from the Bible. These books contain an elaboration of all her visions, which she interpreted using the exegesis from the Bible. Her last book was the Causae et curae, in which she traced the relationship between the movements of the universe and the diseases which attack the human body. She further authored “Physica”, a writing on Natural history and followed it up with “Causa et curae” a treatise on Curative powers. Hildegard’s Book of Values, is one of the earliest treatises on Holistic medicine, in which she describes the various items that can be used to treat an individual. These range from native herbs to stones and crystals, and also testify to the healing powers of music and words. In the Physica, Hildegard gives a detailed description of the plants, animals, herbs, and various geographical features found in Europe. The book contains invaluable information about local medicinal plants and also ways in which these can be transformed into simple home remedies. Both these books together form what is better known as “Liber Subtilatum” which when translated means “Book of subtleties of the diverse nature of things”. The above writings were not borne from her visions nor did they have any visionary origin. (Dr. Strehlow, Wighard, & Gottfried Hertzka, 1988) a former research chemist but now a noted scholar who practices at the Hildegard Center in Allensbach, Germany, spreads the word of Hildegard’s methods and treatments through publishing books on its efficacy. Hildegard’s Musical Talent It will be recalled here that when Hildegard was with Jutta her exposure to musical religious services instilled and kindled in her a passion for musical compositions and so Hildegard composed and set to tune songs mostly liturgical in nature in honor of the saints and the Virgin Mary. In addition to these liturgies she composed and set to a play she wrote on morality titled “Ordo Virtutum” meaning “Ritual of Virtues.” It can be seen that music was an integral part in Hildegard’s life and she holds the view that in the beginning Adam had a pure, clear voice that enabled him to join the angels in singing God’s praises, however after Adam’s fall, the purity and clarity disappeared and hence musical instruments were created so that God’s praise can continue in cadence. Hildegard was one of the first female composers in history and about 70-80 of her liturgical compositions have survived and are collected together in the title Symphonia armoniae celestium revelationum. She also wrote commentaries on the Gospels, the Lives of the Saints, and the Athanasian Creed. Pope’s Approval Hildegard’s works were brought to the attention of the Pope by the Cistercian Cleric Bernard of Clairvaux during the synod held at Trier during the winter of 1147 - 48. Pope Engenius III and his clerics deemed her visions fit enough to be called prophecy. The medieval Church considered the gift of prophecy to be one of the seven charisms of the Holy Spirit, and it further approved Hildegard’s visions as authentic by announcing that it was visions given by God and not the Devil. For instance, in her letters she called Pope Anastasius IV to “wake up from the slumber of tolerance and fatigue in discernment” and she even confronted Emperor Frederick I of Germany when she felt he overstepped his bounds in appointing a counter-pope. (Renate Craine, 1997) In trying to discern if the visions she experienced were orthodox, Hildegard dispatched a copy of the written word to the pope and Benedict of Clairvaux. “Both the Pope and Bernard agreed that “such a brilliant light” must not be “covered by silence” but allowed to flourish in the name of Christ.” (Renate Craine, 1997) The Benedictine Convent The seal of approval by the Pope created interest in Hildegard’s work across Europe and soon Catholics thronged Disobodenberg to meet her. The public meetings disrupted her work as her celebrity status brought with fame, so she requested that she be allowed to break from the monastery. There was great opposition from the Benedictine monks but making use of her political influence she was able to over-ride the opposition created by the monks. Hildegard experienced a temporary attack of paralysis and since the monks had great difficulty in moving her from place to place, they consented to her leaving them and in 1150 Hildegard established the Benedictine Convent of Mount St. Rupert which was situated near Bingen, Germany. Volmar, her devoted friend and confidante and about a dozen faithful novices accompanied her where she founded a community at Mount St. Rupert to cater to the aristocrats among the faithful. “The little girl who had entered a secluded cell had emerged as a strong Abbess of an independent convent.” (Renate Craine, 1997) Conclusion Hildegard can truly be considered as “daring” for her times, she has her critics however, but if there is one agreement pattern that is manifest it is her immense and sincere faith in God. We find that whether it is in her writings or in her music she always brings out God as the centre and everything around is for His Glory. Allusions to her visions have found criticism in that Hildegard suffered from acute migraine. The experiences that she alludes to in her writings, stem from this condition is the view held by her critics., as medically there is an element of fact that is arrived at with some of the experiences described by Hildegard, however it is commendable to her tenacity and God given obedience of Hildegard to be able to overcome a debilitating sickness that she suffered and propagate the word of God to all concerned, and the acceptance of her standing comes from the fact that both the Church of England and ECUSA she is commemorated with a Lesser festival which is September 17th . The life and works of Hildegard assumes special significance because of the times in which she lived. The Medieval Ages were not conducive for the education of women, but since Hildegard had been given as a tithe to the church at the tender age of eight she soon imbibed the Seven Offices that the monks sang, as well as the special liturgical chants observed for feasts and other important days of the church calendar. Benedictine nuns, of which Hildegard was a member, had to learn the Psalter in Latin and several other songs and responses which were a part of church ritual. In spite of her knowledge of the rituals and the Holy Scriptures, Hildegard was apprehensive about revealing her visions for fear of being ostracized. But since visions, which Hildegard, had in plenty, were sanctioned by the Church, the supreme temporal and intellectual authority in those days, she gained easier acceptance as a pioneer, both in religion and medicines, in her time. Hildegard came to be looked upon as a healer with miraculous powers and the common people looked to her for alleviating their miseries. By the Catholic Church approving and accepting Hildegard’s position, her writings spread across the whole of Europe. The Catholic faithful undertook pilgrimages to visit the abbess at Disobodenberg. Hildegard referred to herself as “a poor little figure of a woman” (ego paupercula feminea forma), because of the patriarchal tendencies of the church, to whom she was inextricably bound, but in the last years of her life she stood for her beliefs and convictions. She undertook three preaching tours, during which she outlined some of her beliefs. She encouraged women to be patient and rule with a firm hand, but warned them against extreme penances and fasting, while to the male clergy she spoke about avoiding abuse of power. References Craine, Renate. Hildegard: the prophet of the Cosmic Christ. New York: Crossroad Publications, 1997. Fierro, Nancy. Hildegard of Bingen. Kansas City: Sheed &Ward, 1994. Flanagan, Sabina. Secrets of God:Writings of Hildegard of Bingen. Boston: Shambhala, 1996. Lachman, Barbara. The Journal of Hildegard of Bingen. New York: Bell Tower Publications, 1993. Leon, Vicki. Outragous Women of the Middle Ages. New York: Wiley & Sons Inc., 1998. Strehlow, Wighard, and Gottfried Hertzka. Hildegard of Bingen's Medicine. Santa Fe: Bear & Company, 1988. Introduction by Barbara J. Newman, and Preface by Caroline Walker Bynum. Hildegard von Bingen, Scivias, trans. by Columba Hart and Jane Bishop (New York: Paulist Press, 1990) 60-61 Read More