A Companion to Hildegard of Bingen

12 kienzle and stoudt
also an (illustrated) edition of the Vita Ruperti (Oppenheim, 1524) and
the Physica (Strasbourg, 1533). At the time of the Council of Trent and
the Catholic Reform, Hildegard became the fijigurehead of an explicitly
anti-Protestant, ultramontane Catholic theology. As such, her works were
included in large collections of patristic and medieval texts.
Between the 16th and 18th centuries, numerous textual tendencies
appeared that pushed the interpretation of Hildegard’s works towards
very diffferent ideological emphases that reflect the tension between
humanism and confessionalism. Hildegard was put forward variously
as a prototypical follower of Wyclif, Hus, and Luther; an opponent of
the Jesuits and popes; and a stern admonisher of the clergy, politics, and
worldly status. In these cases, Hildegard’s works were frequently mixed
with those of Joachim of Fiore, Birgitta of Sweden, Elisabeth of Schönau,
and other prophetic authors. Hildegard was often stylized as the “trumpet
of God,” making an urgent call to repentance. Finally, Embach argues that
the modern reception of Hildegard is characterized by bold stereotyping,
and the basis of textual transmission occurs with these stereotypes continuously
in the background.
George Ferzoco, in “The Canonization and Doctorization of Hildegard
of Bingen,” asserts that the canonization process of Hildegard of Bingen
holds the dubious—or honorable—distinction of being the longest in the
history of the Church. Begun shortly after her death, several attempts were
made by the see of Mainz over the course of the following decades; however,
each efffort was thwarted, largely due to administrative shortcomings
and particularly to poor collection and transmission of testimony. Despite
this, Hildegard was not only regarded as a living holy woman but also, in
the years following her death, as a saint. This article demonstrates the
ways in which the magistra’s cult flourished despite the absence of papal
approbation. Furthermore, it notes the gradual increase in fame and devotion
to Hildegard over the past century. Finally, it examines the unusual
interest demonstrated by Pope Benedict XVI, which culminated not only
in her canonization in May 2012 but also in the astounding declaration
of her being a Doctor of the Church in October of the same year. This
study is followed, in an appendix, by a brief presentation of one of Hildegard’s
more unique gifts: the reception of a divinely provided alphabet
and language.
In conclusion, this book provides a broad as well as in-depth introduction
to Hildegard of Bingen’s works and her place in medieval religious
culture. Moreover, it signals areas where scholars may develop further
research in the fijield. German- and English-speaking scholars explore