R18: Hildegard von Rupertsberg an Hartwig I. von Bremen
God's First Gaze and Human Dignity
Hildegard opens by blessing Hartwig with the memory of God's first creative gaze, the gift of human sight and reason, and the call to reflect divine knowledge and divine sonship.
Hildegard's reply. In the beginning, God saw you on the first day. And he gave you eyes to see, with wings that fly above every creature in all creation. And he made humankind a mirror, filled with the fullness of all his wonders. So that the knowledge of God may shine forth in humankind, just as it is written.✦ For you are gods, all of you—children of the Most High.✦ May he look upon you with favor!✦ And may he guide you to his own will.
Touching God and Fleeing Evil
Hildegard teaches that the soul touches God beyond time, that even the knowledge of good and evil can reveal God, and she prays that Hartwig flee evil and shine with heavenly virtues.
The person touches God, who has neither beginning nor end, where reason in the person imitates God! And the knowledge of good and evil shows God.✦ Such is the wheel of eternity. May God himself also bring it about that you flee the evil that began on the first day and lacks good will!✦ And it always contradicts God. May he also make windows in you that shine in the heavenly Jerusalem.✦✦ These are beautiful structures in the virtues. And may he make you fly in the embraces of God's love.
A Vision of Salvation and Obedience
Hildegard describes a vision of souls flying like clouds and doves, confesses her own poverty, and exhorts Hartwig to fulfill God's commandments and the teaching of the Holy Spirit.
just as the one God had poured himself out upon said. Who are these who fly like clouds! and like doves to their windows? And again. I, a poor little woman, a shape! I saw in you the light of salvation. Now fulfill God's commandments, which by his grace he gives to you! and what the Holy Spirit teaches you.
The Call to Build the Heavenly Jerusalem
In the mystical spirit, Hildegard affirms Hartwig's pontifical office and calls him to see God with the eye, understand justice with the mind, and burn with love in the heart while building the heavenly Jerusalem.
But I also say to you, in the spirit of the mystical gift: You are a praiseworthy person, one who is necessary to mankind. You hold, in God most high, the succession that is the pontifical office! So let your eye see God. Let your mind understand his justice. And let your heart burn with the love of God, so that your soul does not fail! But stand firm in the highest zeal to build the tower of the heavenly Jerusalem!✦ And may God give you a helper — namely, the sweetest mother, mercy.
A Star in the Darkness
Hildegard urges Hartwig to be a bright star and swift stag amid corrupt shepherds, warning that many pastors are blind and plunderers who suffocate God's justice.
Be also a bright star, shining in the darkness of the nights of corrupt people, and a swift stag running to the fountain of living water.✦ Consider that in this age, many shepherds are blind. Lame. And plunderers for the money of death. Suffocating the justice of God! But God knows all things. He knows where pastoral care is needed. Therefore, faithful man!
The Wolf and the Warrior of God
Hildegard warns against restless ambition and simony, declaring that God protects upright pastors like a strong warrior who will not be overcome.
Let him not go around seeking advancement. But if he has sought power in a restless mind, desiring his own pleasure more than the will of God, he is looking to himself rather than to God. He is a rapacious wolf in his own office, and his soul never seeks spiritual things!✦ But there simony is found. And so I say to you in the spirit. O what a great miracle it is, in the salvation of the souls of those men who hold office without simony! God looks upon them in such a way that his glory in them is not darkened. But he works in them like a strong warrior who strives for this: that he not be overcome by anyone!
A Daughter Loved by God
Hildegard introduces Richard's daughter as her beloved spiritual daughter, explaining that a living light taught her to love her and that God kept her from worldly pleasure.
but so that his victory may be secure. Now listen. This is what happened with my daughter, Richard's daughter. I call her my daughter, because full of love as she was, my soul went out to her.1 For a living light in a most powerful vision taught me to love her. Listen. God held her in this zeal. because the pleasure of the world could not embrace her.
Virginity in the Royal Chamber
Hildegard recounts how the ancient serpent attacked this daughter, yet she stands in the royal chamber of virginity, rejoicing with the daughters of Zion.
But he fought against her! Although she herself appeared like a flower in beauty and grace, in the harmony of this age.2 But while she was still living in the body— I heard it said about her in a true vision. O virginity! You stand in the royal chamber.3 For she herself, in the virginal branch, in the most holy order, has fellowship.45 From where the daughters of Zion rejoice.✦✦6
God's Friend, Not the World's
Hildegard declares that the highest Judge drew the daughter to himself, cutting away all human glory, because God would not give his friend to the hostile lover, the world.
But still, the ancient serpent wanted to drag her away from that blessed honor.✦ through the lofty nobility of humanity! but the highest Judge drew this daughter of mine to himself! cutting away from her all human glory. So my soul has great trust in her!7 although the world loved her beautiful form and wisdom while she lived in the body. But God loved her more. Therefore God did not want to give his friend to a hostile lover!8
Standing in a Sister's Place
Hildegard exhorts Hartwig, sitting in the place of Christ, to fulfill his sister's soul's desire, stand in her place, do good works, and so transform grief into consolation.
That is the world! Now you, dear one, sitting in the place of Christ! Fulfill the desire of your sister's soul, which the necessity of obedience demands. And as she herself was always anxious on your behalf. So you too now stand in her soul's place! And do good works according to her zeal. And so I too cast that grief from my heart! Which you brought upon me in this daughter of mine.
The Dew of Grace
Hildegard closes by praying that God grant Hartwig the dew of grace through the saints' intercessions and a blessed reward in the age to come.
May God grant you, through the intercessions of the saints, the dew of his grace! and a blessed reward in the age to come.
Read the original Latin
Responsum hildegardis. Qui in primo die te uidit. et oculos tibi ad uidendum cum uolantibus pennis omnis creaturę dedit. et qui hominem speculum in plenitudine omnium miraculorum suorum fecit. ut scientia dei in illo clareat sicut scriptum est. quoniam dij estis et filij excelsi omnes. ille ad te aspiciat! et te ad ipsius uoluntatem dirigat.
Homo tangit deum qui nec inicium nec finem habet ubi racionalitas in homine deum imitatur! et scientia boni et mali deum ostendit. Sic est rota eternitatis. Ipse etiam deus faciat ut malum illud fugias quod in primo die incepit et bona uoluntate caret! et quod deum semper contradicit. Faciat etiam in te fenestras quę in celesti ierusalem luceant. quę sunt pulcra edificia in uirtutibus. et faciat te uolare in amplexibus caritatis dei.
sicut ille dixit quem deus perfuderat. Qui sunt hi qui ut nubes uolant! et quasi columbę ad fenestras suas? Et iterum. Ego paupercula forma! uidi in te lumen saluationis. Nunc precepta dei imple quę gratia ipsius tibi dat! et quę spiritus sanctus te docet.
Sed et in spiritu mistici doni tibi dico. Tu es laudabilis persona quę necessaria est homini. habens in altissimo deo successionem quod est pontificale officium! ideo oculus tuus deum uideat. sensus tuus iusticiam eius intelligat. et cor tuum in amore dei ardeat ut anma tua non deficiat! sed sta in summo studio edificare turrim celestis ierusalem! et deus det tibi adiutricem uidelicet dulcissimam matrem misericordiam.
Esto etiam lucida stella lucens in tenebris noctium prauorum hominum et uelox ceruus currens ad fontem aquę uiuę. Respice quia in hoc tempore multi pastores sunt ceci. claudi. et raptores pecunię mortis. suffocantes iusticiam dei! sed deus sciens omnia. scit ubi pastoralis cura utilis est. Ideo fidelis homo!
non circueat querens prelationem. Quod si quesierit in inquieta mente sua est potestatem magis uoluptate appetens quam uoluntatem dei inspiciens. lupus rapax in persona sua est et anima ipsius numquam querit spiritalia! sed ibi simonia est. Vnde et in spiritu tibi dico. O quam magnum miraculum est in saluatione animarum hominum illorum qui in prelatione absque simonia sunt! quos deus ita inspicit quod gloria eius in ipsis non obumbratur. sed facit in ipsis uelut fortis bellator qui hoc studet ne ab ullo superetur!
sed ut uictoria ipsius stabilis sit. Nunc audi. Sic factum est in filia mea Richardi. quam filiam meam nomino quia plena caritas in anima mea fuit ad ipsam! quoniam uiuens lux in fortissima uisione docuit me ipsam amare. Audi. Deus eam in hoc zelo habuit. quod uoluptas seculi illam amplecti non potuit.
sed contra eam pugnauit! quamuis ipsa uelut flos in pulcritudine et decore in simphonia huius seculi appareret. Sed dum ipsa adhuc in corpore uiueret! audiui de ipsa in uera uisione dici. O uirginitas! in regali thalamo stas. Ipsa enim in uirginea uirga in sanctissimo ordine societatem habet! unde filię syon gaudent.
Sed tamen antiquus serpens uoluit eam a beato honore retrahere. per altam generositatem humanitatis! sed summus iudex traxit hanc filiam meam ad se! abscidens de illa omnem humanam gloriam. Unde anima mea magnam fiduciam habet in ea! quamuis mundus pulcram formam et prudentiam ipsius dum in corpore uiueret diligeret. Sed deus illam plus dilexit. Idcirco noluit deus amicam suam dare inimico amatori!
id est mundo! Nunc tu o care sedens in uice christi! perfice uoluntatem animę sororis tuę quam postulat necessitas obedientię. Et ut ipsa semper sollicita fuit pro te. ita et tu nunc esto pro anima ipsius! et fac bona opera secundum studium ipsius. Vnde et ego abicio de corde meo dolorem illum! quem mihi fecisti in hac filia mea.
Deus concedat tibi per suffragia sanctorum rorem gratię suę! et beatam remunerationem in futuro seculo.
Scripture echoes
- ↩2Cor.3.18 — And we all, with unveiled face, beholding the glory of the Lord as in a mirror, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
- ↩Ps.82.6;John.10.34 — I said, "You are gods, sons of the Most High, all of you; John.10.34 — Jesus answered them, "Is it not written in your Law, 'I said, you are gods'?"
- ↩Num.6.25 — The LORD make his face shine upon you and be gracious to you.
- ↩Gen.3.22 — And the LORD God said, "Behold, the man has become like one of us, knowing good and evil. Now then, lest he reach out his hand and also take from the tree of life, and eat, and live forever—"
- ↩Gen.1.1-Gen.1.5 — In the beginning God created the heavens and the earth. Gen.1.2 — And the earth was formless and void, and darkness was over the face of the deep, and the Spirit of God was hovering over the face of the waters. Gen.1.3 — And God said, "Let there be light," and there was light. Gen.1.4 — And God saw the light, that it was good; and God separated the light from the darkness. Gen.1.5 — And God called the light Day, and the darkness he called Night. And there was evening, and there was morning: the first day.
- ↩Rev.21.2 — And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
- ↩Song.2.9 — My beloved is like a gazelle or a young stag. Behold, he stands behind our wall, gazing through the windows, peering through the lattice.
- ↩Heb.12.22;Rev.21.2 — But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, Rev.21.2 — And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
- ↩Ps.41.2;Ps.43.1 — Blessed is the one who has regard for the poor; in the day of trouble, the LORD delivers him. Ps.43.1 — Vindicate me, O God, and plead my cause against an ungodly nation; rescue me from the deceitful and unjust man.
- ↩Matt.7.15 — Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.
- ↩Zeph.3.14 — Sing aloud, O daughter of Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem.
- ↩Zech.9.9 — Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, your king comes to you; he is righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey.
- ↩Rev.12.9 — And the great dragon was thrown down—the ancient serpent, the one called the Devil and Satan, the one who deceives the whole world. He was thrown down to the earth, and his angels were thrown down with him.
Notes
- 1 ↩The Latin is compressed: 'quam filiam meam nomino, quia plena caritas in anima mea fuit ad ipsam.' The rendering unpacks the causal link and the sense of 'caritas in anima mea' as the soul's loving movement toward her; alternative: 'because there was such fullness of love in my soul for her.'
- 2 ↩simphonia — 'harmony' in the sense of worldly concord or cultural refinement; could also suggest musical harmony as a figure for worldly pleasure.
- 3 ↩regali thalamo — 'royal chamber' evokes the bridal chamber of Song of Songs and the heavenly nuptial imagery applied to virginity.
- 4 ↩uirginea uirga — 'virginal branch' likely alludes to the rod of Aaron (Num 17) or the virginal lineage of Christ; 'most holy order' refers to the ranks of saints or angels in heavenly communion.
- 5 ↩societatem — 'fellowship' in the sense of communion or shared life within a sacred order.
- 6 ↩unde — 'from where' or 'wherefore'; Hildegard connects the virgin's exalted state to the joy of the daughters of Zion, suggesting that her glory is the cause or source of their rejoicing.
- 7 ↩anima rendered 'soul' per lexeme policy (interior person before God).
- 8 ↩amica suam: 'his friend' (feminine) — Hildegard's gendered metaphor for the soul as God's beloved; 'hostile lover' renders inimico amatori as the opposing claim of the world/devil.
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