A poll taken in the U.K. showed that more people believe in ghosts and UFOs than in God. While there’s a natural curiosity in the possibility of the existence of the supernatural, hence the popularity of movies like The Exorcist, it doesn’t necessarily lead people to God. St. Paul explains this curious phenomenon:
Now the natural person does not accept what pertains to the Spirit of God, for to him it is foolishness, and he cannot understand it, because it is judged spiritually. The spiritual person, however, can judge everything… (1 Cor. 2:12-15).
In Book III, Vision 13 from Hildegard’s Scivias (hard ‘c’, and is an abbreviation for Sci vias domini, “Know the Ways of God”), she describes a vision of heavenly choirs, “I heard the praises of the joyous citizens of Heaven”. There is a song for angels, martyrs, Mary, etc. She wrote down the words to the songs and called them the “Symphony of the Blessed”. The following is a hymn to confessors:
O ye who succeed and serve the mighty Lion,
And rule between the temple and the altar,
The angels sing praises and stand to help the peoples,
And so do you in the Lamb’s service careful.
O ye who imitate the Most Exalted,
In His most precious and glorious Sacrament!
How great is your glory, in which the power is given
To loose and bind the indolent and the straying,
to beautify white and black, and lift their burdens.
Yours too is the office of the Angelic order,
And yours is the task of knowing the firm foundations
And where to lay them, and therefore great is your honor.†
This is one of the rare places in the book where Hildegard has something nice to say about priests. By the middle of the twelfth-century the priesthood had been corrupted and was in deep need of reform. Historians generally agree that at the time most priests disregarded celibacy and were either married or supporting a concubine. They also would regard their church and attendant properties as their own personal real estate, using the land to accumulate wealth.
Hildegard would later be authorized by Pope Eugenius III as well as his successors to conduct speaking tours primarily to groups of priests, harshly condemning their behavior. From her correspondence we know that these speeches had a powerful influence and included prophesying, as her reputation as a genuine seer had spread throughout Latin Christendom.
†Quotations taken from Hildegard of Bingen: Scivias, translated by Columba Hart and Jane Bishop. The Abbey of Regina Laudis: Benedictine Congregation Regina Laudis of the Strict Observance, Inc. Paulist Press, 1990.
I have recently added a page on the top menu, “Understanding the Writings of St. Hildegard“. It is the first chapter of my book, Liberating Marriage in an Age of Heresy. It is probably the only introduction to Hildegard written from an orthodox Catholic perspective that can be found online (as far as I am aware).
Most of the literature on this Doctor of the Church comes from university women’s and gender studies departments; she quickly became a feminist folk-hero as a result of her remarkable rise to power in the patriarchal world of Latin Christendom during the High Middle Ages. Consequently, her visions and gift of prophecy, which were recognized as authentic by the Church, are generally explained in human terms.
The first complete English translation of Scivias appeared in the 1990s and the secular interest in her exploded. But the resulting literature generally misrepresents this great saint and her devotion to God and His Church.
If you’re interested in Hildegard and her message to today’s Church, kindly take the time to introduce yourself to the remarkable Abbess and prophetess. And please feel free to share the article.
In 1150 St. Hildegard completed her first major work, Scivias (“Know the Ways of God”), a description of 26 highly symbolized visions that manifest the history of salvation. Soon after her death, inexplicably, Scivias and Hildegard fell into obscurity. It wasn’t until the late 20th-century that the work was rediscovered by Latin scholars looking for material for their students. The first complete English translation appeared in the 1990s.
In Book Three, Vision 11, Hildegard describes five symbolic animals as the forerunners of the Antichrist: a Fiery-Red Dog, Yellow Lion, Pale Horse, Black Pig, and Grey Wolf. She explains that each one represents individual and brief historical periods that follow each other in succession. She also reveals how each animal symbolizes a particular evil that afflicts society during the corresponding period.
In my book The Five Beasts of St. Hildegard: Prophetic Symbols of Modern Society, I start with an examination the 20th-century with the intention of seeing how historians divided it up and then how they characterized the individual eras that the divisions would unveil. It turned out that there is general agreement among them; certain years marked major social and geopolitical changes in Western society: 1914, 1945, and 1991. Continue reading “St. Hildegard’s ‘Five Beasts’ in a Nutshell”→
It is generally agreed that the illuminations which accompany Hildegard’s Scivias (Rupertsberg Manuscript) were either sketched and painted by her, or produced under her supervision. The image of the Church as a Bride appears periodically throughout her visionary work. In Book III, Vision 11, chap. 13, which immediately follows her description of the era of the Grey Wolf, she describes the vision that corresponds to the illumination here:
“And I saw again the figure of a woman whom I had previously seen in front of the alter that stands before the eyes of God, …but now I saw her from the waist down. And from her waist to the place that denotes the female, she had various scaly blemishes, and in that latter place was a black and monstrous head.”
The Bride who appeared in an earlier vision only from the waist up is now seen fully complete, which reflects that the last days have arrived. Importantly, Hildegard adds that by this time the Church will be “…replete with the full number of her children” (Chap. 13); it will have completed her mission of evangelization. Continue reading “St. Hildegard’s Unsettling Vision of the Bride of Christ”→
One consequence of the fall of man was the corruption of marriage and the eventual institution of legal divorce. Even in Hildegard’s day (12th-century) divorce and remarriage were common in Latin Christendom. Marriages were utilitarian and pre-arranged, and consequently, loveless. They facilitated alliances between noble families in order to protect their respective fiefs or wealth. When circumstances would change and an alliance was no longer advantageous, the nobleman would discard the wife who was the basis of the pact and form another one with a different feudal lord.
One of the best weapons the Church employed to break down feudal society’s marriage customs was its insistence on consent as the basis for a valid marriage. Girls in their early teens were considered too young to grant consent and arranged marriages precluded it. Invalid marriages were a problem for the nobility because any children produced in them would be regarded as illegitimate and unable to inherit. The people of Christendom finally accepted that it was Church law, not civil law, that determined the validity of a marriage.