Hildegard_von_Bingen_englisch

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The Disibodenberg recluse in this cell. Young Hildegard and two of her companions were entrusted to her for education. From a hitherto unknown biography of Jutta, who was beatified later, conclusions can be drawn about the spirituality Hildegard was formed by in her youth. Beside her religious formation, Hildegard most likely also received a broad and varied intellectual education. Benedictine convents at that time were strongholds of art and science. And as the monk Volmar was at Hildegard’s side giving her scholarly advice, it is likely that the monks of the Disibodenberg introduced her to the complex world of Benedictine tradition. Her life’s work gives evidence of her universal education, which finds its expression in regard of theology, nature, medicine, her cosmic view, world and humankind, in her compositions and numerous letters. During the years between 1112 and 1115, Hildegard made the decision to live in the monastery for good, taking the vows of the Benedictine order. In her biography, Bishop Otto of Bamberg is mentioned in this context. He represented at that time the interests of the diocese, since Archbishop Adalbert I. of Mainz had been taken prisoner by the imperial government. In 1136 Jutta of Sponheim, the “Mistress” of the women hermitage on the Disibodenberg, died. Hildegard was elected “unanimously” – as is documented – her successor by the community, counting ten women at that time. The year 1141 brought a decisive event in the life of the new Mistress of the Disibodenberg. When she was “42 years and 7 months of age” – as she herself notes precisely – she fully experienced the breakthrough of what she called her “vision”. Since early childhood Hildegard had been gifted with an exceptional intuition. Now she was almost seized by the fire of the Divine Spirit, as a miniature in her first work SCIVIAS tries to depict the situation, and in this light she saw the “living light”. Not with her physical eyes and ears did she experience this vision, but inwardly with an alert mind, her physical eyes open and outside of all ecstasy. This kind of vision places her in one line with the Old Testament prophets, like them receiving the same instruction: “Write down what you are seeing 16
The Disibodenberg and hearing!” Only reluctantly Hildegard followed this demand. In 1141 she began writing down her first theological visionary work SCIVIAS, which was finished in 1151. As again and again she was overcome by doubts during this work, she turned to Abbot Bernhard of Clairvaux for advice, who first reacted reservedly. Eventually, he supported Hildegard’s scriptures of her visions at the synod of Trier in 1147/48 in the presence of Pope Eugene III. in such a way, that the latter himself, after having examined the texts, read them aloud to the assembled cardinals. Thus he acknowledged the seer, who later was entitled “Prophetissa teutonica”, and encouraged her to Ruins of the convent of Disibodenberg 17
Page 1 and 2: Hildegard of Bingen Historical Site
Page 3 and 4: Prophet and teacher throughout the
Page 5 and 6: Prophet and teacher throughout the
Page 7: Prophet and teacher throughout the
Page 10: Bermersheim This has to be kept in
Page 13 and 14: Bermersheim Ruins of the convent of
Page 18 and 19: The Disibodenberg further scripture
Page 20 and 21: The Rupertsberg nave and the aisles
Page 22 and 23: St. Rochus’ Chapel near Bingen ti
Page 24 and 25: St. Rochus’ Chapel near Bingen th
Page 26 and 27: The Old Convent of Eibingen The old
Page 28 and 29: The Old Convent of Eibingen four de
Page 30 and 31: The Old Convent of Eibingen part of
Page 32 and 33: The Hildegardis Reliquary in Eibing
Page 34 and 35: The Abbey church of St. Hildegard m
Page 36 and 37: The Abbey church of St. Hildegard P
Page 38 and 39: Your contacts at the St. Hildegard

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