R107: Abt S. von Rothenkirchen an Hildegard von Rupertsberg
Salutation and Sender
The abbot of Rothenkirchen greets Hildegard with affection and prayer on behalf of the faithful.
The abbot of Rothenkirchen. To Hildegard. The saint in Rothenkirchen, a poor prelate holding office. To the lady and to his own mother. To Hildegard. From Saint Robert in Pinguis. The affection of intimate love and prayer. As the multitude of the faithful proclaims.
God Found in Hildegard
The abbot marvels that God is found by Hildegard and has revealed divine mysteries through her from childhood.
It is no wonder that God, when sought by you, is found. Since it also appears to you that you have unfeigned faith in him. And what is greater. Through his favor and grace you have consecrated the integrity of your childhood to him! And from then on in holiness and justice, as a vessel of election, you have lived before him. And without a doubt, the One who appointed you to live in this way. And what is foremost. Because the secrets of his mysteries become known through you.
Divine and Holy Witness
The abbot testifies that what he has heard and seen in Hildegard is divine and holy, and God reveals secrets through women as through men.
He also judges the worthy hearing for whatever you have asked in his name. And certainly, whatever things are toward you. Both I have heard and in part I have seen, without any ambiguity, I believe these things to be divine and holy. And I can doubt these things for no reason! Since I know nothing to be impossible for God. For God, just as through men prophesying. So also has willed at some time to reveal through holy women the secrets of his divinity. And he could, with Joel witnessing!
Prophecy Fulfilled in Women
Citing Joel and examples of holy women, the abbot argues that Hildegard, chaste from childhood, should all the more receive the spirit of prophecy, and he gives thanks for knowing her blessedness.
I will pour out my spirit upon all flesh, says the Lord, and your sons and your daughters will prophesy. But I will also pour out my spirit upon my male and female servants. Furthermore, Deborah is read about. Oldam.1 Anna, the mother of Samuel. That Elizabeth, the mother of holy John the Baptist, and other women devoted to God, had the spirit of prophecy — and yet were married. How much more, then, should you — wholly free from the frailty of the flesh, keeping your chastity for God from childhood years?2 I offer immense thanks, almighty Lady and Mother of mercy, because I have deserved to attain to the same degree of knowledge of your blessedness.
Humble Plea for Consolation
The abbot humbly asks Hildegard to send him consoling words in writing, as he is greatly tossed by storms.
And so I humbly knock at your motherly heart. I ask that you send me words of consolation through your writings. I am tossed about greatly in storms, Just as you have often done when you spoke to me in person. So now as well, raise me up in writing for the strengthening of my memory.
Read the original Latin
Abbas in Rodenkirchun. hildegardi. S. in rodenkirchun pauperis prelati habens officium. dominę et matri suę. hildegardi. de sancto roberto in pinguis. intimę dilectionis et orationis affectum. Sicut multitudo fidelium proclamat.
non est mirum quod deus requisitus a uobis inuenitur. cum et appareat uobis quia fidem non fictam habetis in illum. Et quod maius est. eius fauore et gratia integritatem puericię ipsi consecrastis! et ex tunc in sanctitate et iusticia utpote uas electionis hactenus coram eo uixistis. Et procul dubio qui uos taliter conuersari constituit. et quod precipuum est. quia archana misteriorum suorum per uos innotescit.
dignam quoque exauditioni iudicat pro quibuscumque in nomine eius pecieritis. Et certe quę erga uos sunt. quę et audiui et ex parte uidi absque ulla ambiguitate diuina et sancta esse credo. et nulla racione de his possum dubitare! cum sciam nichil deo esse impossibile. Deus namque sicut per uiros prophetantes. sic etiam per sanctas feminas secreta diuinitatis suę pandere aliquando uoluit. et potuit testante iohel!
effundam inquit spiritum meum super omnem carnem et prophetabunt filij uestri et filię uestrę! sed et super seruos et ancillas meas effundam de spiritu meo. Porro legitur deboram. oldam. annam matrem samuelis. elisabeth matrem sancti iohannis baptistę aliasque mulieres deo deuotas spiritum prophetię habuisse et tamen coniugatas fuisse. quanto magis uos omnino carnis fragilitatem expertem a puerilibus annis pudiciciam deo seruantem? Inmensas gratias domina omnipotenti misericordię refero quod tantundem ad beatitudinis uestre noticiam pertingere promerui!
unde et materna uiscera uestra humiliter pulso. quatenus uerba consolationis per scripta uestra ad me dirigatis. et multum in procellis fluctuantem. sicut et sepius uiua uoce fecistis. ita etiam et nunc in scripto ad confirmationem memorię erigatis.
Notes
- 1 ↩The name 'oldam' is textually uncertain — possibly a corrupt form of a biblical proper name (Huldah?) or a manuscript fragment. Transmitted as-is pending source-text review.
- 2 ↩The rhetorical question is incomplete in form — it poses a 'quanto magis' comparison without an explicit main clause. The implied sense is: if married women received the spirit of prophecy, how much more will you, who have preserved chastity from childhood, receive it.
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