GENERAL AUDIENCE
Papal Summer Residence, Castel Gandolfo
Wednesday, 1st September 2010
Saint Hildegard of Bingen
Dear Brothers and Sisters,
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: St 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 St 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 St Disibodenberg. A small cloistered women's
monastery was developing there that followed the Rule of St 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 St Disibodenburg with her community, taking it to Bingen, calling it after St 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 St 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: St 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. Thus St Hildegard speaks to us; we shall speak of her again next Wednesday. Thank you for your attention.
GENERAL AUDIENCE
Paul VI Hall
Wednesday, 8 September 2010
Saint Hildegard of Bingen (2)
Dear Brothers and Sisters,
Today I would like to take up and continue my Reflection on St 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 St Bernard the mystic from the Rhineland 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. 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 centred 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 flavour. The Saint, who presents five visions inspired by the Prologue of the Gospel according to St 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, antiphons
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 tranquillity 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 judgement.
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). They 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 St 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.
SOLEMNITY OF THE IMMACULATE CONCEPTION OF THE BLESSED VIRGIN MARY
ANGELUS
St Peter's Square
Thursday, 8 December 2011
Dear Brothers and Sisters,
Today the Church solemnly celebrates the Immaculate Conception of Mary. As Bl. Pius IX declared in the Apostolic Letter Ineffabilis Deus of 1854, she “was preserved, by a singular grace and privilege
granted by Almighty God, in view of the merits of Jesus Christ, the Saviour of the human race, free from all stain of original sin”. This truth of faith is contained in the words of greeting the Archangel
Gabriel addressed to her: “Hail, full of grace, the Lord is with you!” (Lk 1:28). The expression “full of grace” indicates that marvellous work of the love of God, who through his Only-Begotten Son
incarnate who died and rose again, wanted to restore to us the life and the freedom, lost by original sin. Because of this, since the 2nd century both in the East and the West, the Church invokes and
celebrates the Virgin who with her “yes” brought Heaven closer to earth, becoming “Genetrix of God and nurturer of our life”, as St Romanus the Melodus expressed it in an old song
(Canticum XXV in Nativitatem B. Mariae Virginis, in J.B. Pitra, Analecta Sacra t. I, Paris 1876, 198). In the 7th century St Sophronius of Jerusalem praised the greatness of Mary,
for in her the Holy Spirit came to dwell, and said: “You surpass all the gifts that God’s magnificence ever bestowed on any human person. More than anyone you are made rich by God dwelling in you”
(Oratio II, 25 in SS. Deiparæ Annuntiationem: PG 87, 3, 3248 AB). And St Bede the Venerable explains: “Mary is blessed among women, for with the dignity of virginity she has enjoyed the
grace to be parent to a son who is God” (Hom I, 3: CCL 122, 16).
We are also given the “fullness of grace” which we must make shine in our life, for, as St Paul writes: the “Father of our Lord Jesus Christ, ... has blessed us ... with every spiritual blessing ...
even as he chose us in him before the foundation of the world, that we should be holy and blameless .... to be his sons through Jesus Christ” (Eph 1:3-5). We receive this sonship through the Church
on the day of Baptism. In this regard St Hildegarde of Bingen wrote: “The Church is, therefore, the virgin mother of all Christians. In the secret power of the Holy Spirit she conceives them and brings
them to the light, offering them to God in such a way that they too might be called sons of God” (Scivias, visio III, 12: CCL Continuatio Mediævalis XLIII, 1978, 142). And, finally, among the many who
have sung of the spiritual beauty of the Mother of God, St Bernard of Clairvaux stands out. He declares that the invocation “Hail, Mary full of grace” is “pleasing to God, to angels and to men.
To men, thanks to her motherhood, to the angels, thanks to her virginity, to God, thanks to her humility” (Sermo XLVII, De Annuntiatione Dominica: SBO VI,1, Rome 1970, 266).
Dear friends, in anticipation of the customary homage we will pay to Mary Immaculate in Piazza di Spagna this afternoon, let us offer our fervent prayer to the one who intercedes before God,
that she help us to celebrate with faith the Birth of the Lord so close at hand.
DECREES OF THE CONGREGATION FOR THE CAUSES OF SAINTS
Vatican City, 10 May 2012
The Holy Father today received in audience Cardinal Angelo Amato S.D.B., prefect of the Congregation for the Causes
of Saints. During the audience he extended the liturgical cult of St. Hildegard of Bingen (1089-1179) to the
universal Church, inscribing her in the catalogue of saints.
L'Osservatore Romano, May 11, 2012
Lucetta Scaraffia
The equivalent canonization of Hildegard of Bingen
A great intellectual
Hildegard of Bingen has finally been proclaimed a saint by the Church after centuries, even though she has
been venerated as such since her death, especially within the Benedictine Order to which she belonged. She was
a majestic and complex figure in the troubled 12th century, where her wise and prophetic presence played a very
important role, one unprecedented for a woman. Nun, Abbess, and Foundress of two new monasteries which she
directed with a firm hand. Beginning in her mystic childhood experiences, she had the courage to make her
prophetic visions known publicly – writing to the Emperor Frederick Barbarossa, “You act like a child”. She was
also courageous enough to write books on mysticism and theology, medical texts as well as analyses of natural
phenomena, of the universe and of the human being, proposing new solutions and unprecedented insights.
Certain of being the bearer of the divine message, she dedicated herself to preaching, travelling around
Germany, and even speaking in churches. She urged the Popes to reform, harshly criticizing them and explaining
that the Holy Spirit spoke through her, a woman, because the Church, led by men, had betrayed in many ways
her nature and her mission.
In her prophetic vision, human and divine reality were united in the same reality secured by love. She saw
and described God as a “living light”, a light that is also part of the human person: she described herself
as “shadow of the living light”. It is not surprising then that feminist history and theology have devoted
much effort to rediscovering this figure.
Hildegard was also a good composer of sacred music, and cds of her music are to be found in bookshops
around the world and not just religious ones. The mystic of the Rhine proves that within Christian culture it
was possible for a woman — obviously exceptional – to produce high quality culture and to make herself heard
by those in power. Benedict XVI in his reflections on female figures of the Middle Ages dedicated two speeches
to Hildegard and, referring to her, said 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”. The equivalent canonization stands as proof of the importance that the Pope gives to this
woman who combined mystical qualities with the true and proper intellectual characteristics of her time. She
was so exceptional that in order to find another of like stature, on the intellectual level — leaving aside
the two great Teresas: teachers of mysticism — we must look to another German Saint, Edith Stein.
L'Osservatore Romano, May 12, 2012
What is an equivalent canonization
On Thursday, 10 May, Pope Benedict XVI extended to the Universal Church the liturgical worship in honour of St
Hildegard of Bingen. This is a typical case of “equivalent canonization”. But what does that mean?
In his work De Servorum Dei beatificazione et de Beatorum canonizatione, Bennedict XIV formulated the doctrine on
equivalent canonization; when the Pope enjoins the Church as a whole to observe the veneration of a Servant of God
not yet canonized by the insertion of his feast into the Liturgical Calendar of the Universal Church, with Mass and
the Divine Office. With this Pontifical act - writes Fabijan Veraja in his book Le cause di canonizzazione dei santi
(Libreria Editrice Vaticana, 1992) – Benedict XVI perceives the extremes of a true canonization, that is, of a
definitive judgment from the Pope on the sanctity of a Servant of God.
This judgement, however, is not expressed with the usual formula of canonization, but through a decree obliging
the entire Church to venerate that Servant of God with the cultus reserved to canonized saints. Many examples of this
form of canonization date back to the Pontificate of Benedict XIV; for example, Saints Romualdo (canonized 439 years
after his death), Norbert, Bruno, Pietro Nolasco, Raimondo Nonnato, Giovanni di Matha, Felice de Valois, Queen
Margaret of Scotland, King Stephen of Hungary, Wenceslaus, Duke of Bohemia, and Pope Gregory VII.
2012-05-27 Vatican Radio
Regina Coeli: Jesus sends His Spirit to the Church
In his Regina Coeli address, Pope Benedict XVI spoke about today’s feast of Pentecost, “which completes the Easter season.”
“This feast reminds us and experience the outpouring of the Holy Spirit upon the Apostles and other disciples gathered in prayer
to the Virgin Mary in the Upper Room,” the Pope said. “Jesus, risen and ascended into heaven, sends His Spirit to the Church, so
that all Christians can share in His divine life and become His effective witness in the world.”
Noting that the Holy Spirit “continues to inspire women and men who engage in the pursuit of truth” Pope Benedict announced that
on October 7, at the beginning of the Ordinary Assembly of the Synod of Bishops, he would proclaim St. John of Avila and
St. Hildegard of Bingen as Doctors of the Church. “These two great witnesses of the faith lived in very different historical
periods and came from different cultural backgrounds,” he said. “But the sanctity of life and depth of teaching makes them
perpetually present: the grace of the Holy Spirit, in fact, projected them into that experience of penetrating understanding of
divine revelation and intelligent dialogue with the world that constitutes the horizon of permanent life and action of the Church.”
“Especially in light of the project of the New Evangelization, to which the Assembly of the Synod of Bishops will be dedicated,
and on the vigil of the Year of Faith, these two figures of saints and doctors are of considerable importance and relevance.”
