In my two previous Dorothy Day posts, I covered Dorothy’s backstory as she sought both a relationship with God and the flow of social justice coming from being in love with that God. You can read each of them again: Part One, Part Two.
A Continuation of the Story…
Dorothy, through the Catholic Worker, felt it important to write from eyewitness accounts and not to take information from other newspapers. In that she wanted to create followers through her writing by grounding it in radical politics and Catholic theology toward the cause of social justice.[i]
Peter and Dorothy understood that government charity created victims of the system. Peter’s vision was to form “Houses of Hospitality” for those unemployed by the growing technology of the industrial age. His main goal was to create farming communes to care for people while teaching them to care for themselves and one another. These places grew with the distinct need at the time. When quarreling in the communities became a problem, the solution was manual labor. In this understanding people all lived and worked together to make a way forward.[ii]
With the view of community taught through the Catholic Worker, the FBI wondered if the paper was a front for Communism. One worried citizen complained about the writing and pointed out the sickle on the side of the farming communes’ article. In the 1930’s, Hoover started investigating the movement to discover if there were sinister motives behind it. They even suspected Dorothy was actually born in Russia. Hoover wanted to arrest Dorothy, but after six months they found nothing. She was categorized as one of the least dangerous suspects. Dorothy and the Catholic Worker Movement continued to be investigated by the FBI until the 1960’s.[iii]
The goal of the Catholic Worker was more than just writing about history, it was also about making history through influencing society. This was accomplished by providing community and informing community. Finances were an important component of meeting these goals. Dorothy refused the capitalistic approach of advertising, high subscription rates, or even government grants. Money was not a neutral commodity. There was always a cost to accepting funds so small contributions was the main resource keeping the paper in print.[iv]
Dorothy’s stand on money also came with a push back from the government. She felt it was inappropriate, given her pacifist views, that she would contribute to the purchase of items for war, so she protested by not paying war taxes. In the early 1970’s, the IRS demanded $300,000 in fines, penalties, and unpaid taxes over six years. Previously, she had not registered as a non-profit because it went against Catholic Worker principles. When the New York Times heard of the IRS’s demands they wrote about the issue stating the IRS must have genuine frauds to chase. The IRS eventually dropped the case. This issue highlights the contrast between the Catholic Worker movement of personalist simplicity and the bureaucracy of the modern government.[v]
When you love people, you see all the good in them, all the Christ in them. God sees Christ, His Son, in us and loves us. And we should see Christ in others, and nothing else, and love them. There can never be enough of it. There can never be enough thinking about it. St. John of the Cross said that where there was no love, put love and you would take out love.[vi]
In 1948, Dorothy wrote this statement in her journal while helping her daughter Tamar through her pregnancy and delivery of her third child. It was a guiding principle throughout her life. Her work was influenced deeply by her understanding that everyone has that of God in them, every person has value. As we look back on Dorothy’s life, we can see how her own humility developed and how the influence of life experience impacted her view of others. Her understanding of the world and how it worked influenced both her audience and those she lived and worked alongside.
Dorothy believed it was not enough to help, to give what you have, to pledge yourself to voluntary poverty – she felt that one must live with suffering – to share in their suffering – to give up privacy, mental, spiritual comforts as well as physical.[vii] It was this belief and her understanding of the Christ in everyone that drove Dorothy to walk a different kind of life with the Love of her life, God. She valued people and she wholeheartedly became one with them. She wasn’t afraid of their suffering and put herself with them.
The Catholic Worker was the first publication advocating civil disobedience as a legitimate means to protest war. They encouraged burning draft cards and withholding war taxes. Dorothy viewed jail time as a badge of honor.[viii] It was walking alongside others, while not distancing themselves from others’ suffering that drew them out to picket alongside other protestors.[ix] This kind of action was greatly encouraged. During this time many felt that organizations for workers were connected to Communism. The Catholic Worker Movement didn’t follow society’s fear but stepped right into the fray of valuing those who were oppressed by the system. Dorothy was not afraid to step into the conflict and encouraged others to do so as well.
“Community – that was the social answer to the long loneliness. That was one of the attractions of religious life and why couldn’t lay people share in it? Not just the basic community of the family, but also a community of families, with a combination of private and communal property.”[x]
Dorothy understood the long loneliness throughout her seeking for being loved by God, not finding that safe place with the people she encountered early in life. Once she discovered the true love of God, she invited others to share in that experience by loving them, suffering with them, and walking alongside. She stressed the importance of living in community like Jesus modeled, with personalism, pacifism, and voluntary poverty. Her’s was a radical approach, back to the roots, and based in intellectual traditions.[xi] She remained on the Catholic Worker staff until 1975, with her last speaking engagement in 1976. She stopped being as engaged due to health and once she slowed down, she suffered three minor heart attacks, became too tired for visitors, spent quality time with her daughter, and died in 1980.[xii]
During her lifetime, Dorothy wrote against war while people in the government and the church thought she was crazy, subversive, seditious, and traitorous. Subscriptions for the paper took a steep drop. Yet her writing showed that a Catholic social policy could be lived out authentically. What people discounted her for, was eventually proven right. Her conscientious objections to war were once an embarrassment for the church and now the Catholic Church holds space for that political stand.[xiv] The Catholic Worker now has 90,000 subscriptions and still sells for a penny a copy, still being funded by small donations.[xv] There are currently 216 communities in the States and 33 international communities following the Catholic Worker Movement.[xvi]
[i] William Dow, “Dorothy Day and Joseph Kessel: ‘A Literature of Urgency,’” Prose Studies 33, no. 2 (August 1, 2011): 136, 143, https://doi.org/10.1080/01440357.2011.632221.
[ii] Dorothy Day, The Long Loneliness: The Autobiography of Dorothy Day (Chicago, Ill.: Thomas More Press, 1989), 218–19.
[iii] Nancy L. Roberts, Dorothy Day and the Catholic Worker (Albany: State University of New York Press, 1984), 131.
[iv] Ibid., 41.
[v] Dorothy Day, On Pilgrimage (Grand Rapids, Mich.: William B. Eerdmans Pub., 1999), 124.
[vi] Day, The Long Loneliness, 250.
[vii] Roberts, Dorothy Day and the Catholic Worker, 159.
[ix] Day, The Long Loneliness, 241.
[x] Roberts, Dorothy Day and the Catholic Worker, 166.
[xi] Ibid., 261.
[xii] Roberts, Dorothy Day and the Catholic Worker, 7.
[xiii] Ibid., 167.
[xiv] Chittister, “Dorothy Day,” 74–75.
[xv] Raboteau, American Prophets: Seven Religious Radicals and Their Struggle for Social and Political Justice, 71.
[xvi] “Catholic Worker Movement,” accessed August 4, 2018, http://www.catholicworker.org/communities/directory.html.
In my last blog post, I shared the beginning of Dorothy Day’s journey toward faith and her distinct leaning toward social justice. It was the integration of these two aspects of Dorothy’s understanding of the world that shaped both her work and life. There was something about her desire to know God and her view of people on the outside that brought her mission in life into focus.
A primary driving force for Dorothy was seeing those who were oppressed in the systemic divide created during the industrial revolution and the depression. The world experienced great suffering as the gap grew between those in power, business owners, and their workers. Unions were viewed as an affront, linking them to feared socialism. This was a tumultuous time where people were either thrown into poverty or looking out for their own self-interests. Those who were different from others were seen as the enemy. The church navigated this growing divide between the haves and the have-nots with a thrust toward evangelism, “saving souls,” over taking care of basic needs.(1)
Dorothy continued fighting for social justice through journalism and protests. This mission in her life gave her purpose, but she desired to love and be loved. She became involved in a controlling romantic relationship, but when she became pregnant, her boyfriend wanted to end it. Dorothy had an abortion to try to keep him, but he ended the relationship anyway. Dorothy became depressed and suicidal. As she looked back over her life, she could see that her desire to love and be loved was a guiding influence in her search for God. After her abortion, she continued to have gynecological problems and feared she would never be able to become pregnant again.(2)
Dorothy moved to Staten Island after selling the movie rights to her first book.(3) She sought a restful space to continue to write. During this time, she met and fell in love with Forster, an anarchist and biologist. Forster did not want to commit fully, so they were never married. He cared for Dorothy yet lived as if he was single. In spite of this, Dorothy experienced a greater happiness than she had understood was possible. Living with Forster awakened in Dorothy an understanding of her desire to be loved, leading her to pray.(4) It seemed living with Forster awakened her desire for more of God. Forster was against religion and argued that Dorothy’s preoccupation with faith was “morbid escapism.”(5)
This was an arrangement that Dorothy could live with until she became pregnant. At 29, she felt she would never be able to become pregnant again, and she experienced this as a precious gift. She wanted to raise her child with religion and was also aware of the cost if she did so. She didn’t want this baby to wonder and wander through life, as she had, without knowing about God.(6)
After Tamar Teresa, named after Teresa of Avila, was born, Dorothy was in conflict over what to do. Yet, she knew all along what choice she would make.(7) A nun helped her go through the process to have her baby baptized, learn about Catholicism, and to become baptized herself. Forster left her many times during this time. Dorothy became sick with the stress of wanting two things that couldn’t coexist, following her desire toward God and living with Forster.(8) She was falling in love with God and desired to be united to her Love, as obedient, chaste, and poor.(9)
After Forster left, she left Staten Island and took up journalism jobs once again. She became incredibly lonely, realizing that neither child or husband met her need for deep community. Through this time, her spiritual life deepened.(10) She discovered that women, even all of humankind, desired community. One experience that supported this understanding was becoming severely ill with the flu in Chicago. There wasn’t a supportive community available to her as a single parent in illness.(11)
Dorothy continued to be passionate in her stand against social justice issues and was bothered by the absence of Catholics in the struggle. She participated in a hunger strike in 1932, a march organized by the Communist-led Unemployed Councils; demanding relief and condemning evictions.(12)
In her confusion, Dorothy met a Peter Maurin. He had been told Dorothy was someone he needed to meet, and he became a teacher and mentor for Dorothy. In reality, they were a gift to one another. Peter brought the background Dorothy needed in Catholic history and a vision forward for the Catholic Worker Movement. Dorothy brought the energy and perseverance necessary for the work ahead.(13)
Peter’s vision was “building a new society within the shell of the old.” He saw more for the world, and he believed that the way to God was through humankind. Humankind could do great things, if only it were open toward God. The gift rooted deeply in both Peter and Dorothy was their understanding of seeing and loving the Christ in others.(14)
Together they formed the Catholic Worker Movement, developing a paper to help inform the worker and the unemployed. They taught the importance of living in community like Jesus did, individual action for social justice, pacifism, and voluntary poverty. In their teaching, they spoke against many of the political issues facing 20th Century America.
In the first issue, Dorothy writes that the purpose of the paper was to inform the reader that there was a social program in the Catholic church concerned not only about the readers’ spiritual but also their material welfare. Dorothy continues to ask the question of the possibility of being radical within a belief in God. That one would not need to become an atheist to care about others. The first edition was published by donations and scrimping from their monthly expenses.(15) The paper to this day is still run on donations, and a copy may be purchased for a penny.(16)
In 1933, when the paper started, there were 13,000,000 unemployed people.(17) Dorothy saw a need and worked diligently, within her faith of God, to meet people in their need. In Dorothy’s desire for God, she was moved to live out the incarnation with people, those who were oppressed on the sides of society. She was not content to only help those in need. She desired to be right in the midst of life with those who were on the outside. In my next post, we will take a look at her ministry as it developed.
(1) Nancy Koester, Introduction to the History of Christianity in the United States, Kindle (Minneapolis: Fortress Press, 2015), loc. 4892-4916.
(2) Miller, Dorothy Day: A Biography, 138–40, 181.
(3) William D. Miller, Dorothy Day: A Biography, 1st ed. (San Francisco: Harper & Row, 1982),163.
(4) Dorothy Day, The Long Loneliness: The Autobiography of Dorothy Day (Chicago, Ill.: Thomas More Press, 1989), 135, 139-142.
(5) Miller, Dorothy Day, 188.
(6) Day, The Long Loneliness, 165.
(7) Ibid., 165–67.
(8) Miller, Dorothy Day, 190.
(9) Day, The Long Loneliness, 177–78.
(10) Ibid., 187–88.
(11) Miller, Dorothy Day, 208, 211.
(12) Albert J. Raboteau, American Prophets: Seven Religious Radicals and Their Struggle for Social and Political Justice (Princeton: Princeton University Press, 2016), 71.
(13) Day, The Long Loneliness, 202.
(14) Ibid., 203-204.
(15) Dorothy Day, “To Our Readers,” Catholic Worker Movement, May 1933, http://www.catholicworker.org/dorothyday/articles/12.html.
(16) Raboteau, American Prophets, 77.
(17) Day, The Long Loneliness, 218.
As we discussed in the last blog post, George Fox moved from an understanding of God formed in Calvinism to a new way to understand, know, and experience God. When Fox started preaching in 1647 people gathered to seek something new due to their dissatisfaction with religion. Fox wasn’t trying to build a church but to share the message he felt God had given him for the whole world. He believed the world would hear this message and become the True Church with Christ as the head. All the deceit he saw in the church came from people betraying the basic principles of Christianity. The only way out, in Fox’s opinion, was an inward submission to God, acceptance of God’s grace, and listening to Christ’s voice in the inner self.(1)
Fox focused on people and not on forming a theological doctrine. He felt Christ, the Light within each person, would teach each person, just as Christ had taught him. As Christ met people, they would be convicted of sin, which would lead to true repentance. The work was God’s. Fox understood the Light within is the one who “guides, warns, encourages, speaks, chastens, cares.” (2) It illumines the Scripture and is the Christ we seek. Fox’s understanding comes from John 1:9 and 8:12.(3)
In contrast to Puritanism, Fox believed it didn’t matter if you had a pure heart or agreed outwardly to doctrine. What mattered was how one responded to the Light. So, Fox didn’t point people to Scripture or the cross but to the inner light, bringing their lives to this Light.
Puritanism, on the other hand, taught a morality code without assurance of salvation. People did not know if they would gain eternal life since it was uncertain if they were one of the “elect.” Puritanism was a response and reaction to the hierarchical churches’ actions due to power and control. Yet, they created rules, a form of control, in their desire for people to do “right.” This may seem like it comes from good intentions, but acting as morality police for other people doesn’t work. One of Fox’s main complaints with the Christian church was their interest "in a savior who could forgive sin but not in a Christ with moral power to overcome sin.” (4) Unfortunately, judging others in this way often leads to dehumanizing those who are not like us.
Fox believed we all the Light of God within us. We have different measures of light based on our own journeys. Some teach we have just a fragment of God, but Fox states it is a presence of God. There is only one true Light, and we enjoy this fullness of God in community. We can’t practice our faith journey in isolation but we need community around us. (5) As we become reconciled to God and creation, this Light is the source of truth, the power to act on that truth, and unity with God and others.(6)
If every person has the Light within, then all are created equal without regard to race, gender, or anything else. Fox criticized meetings that didn’t allow women to speak and supported many women in leadership roles. This understanding was also behind his unwillingness to fight since “that of God” was in every human. The social inequalities so firmly in place were abhorrent and needed to be eliminated. This understanding led to a different way of speaking to one another without the social constructs formed to keep people in place, such as titles and removing one’s hat.(7)
Fox sensed God revealing things to him, “openings.” He experienced this Inner Light through seeking God and studying the New Testament. His understanding of God changed. Fox taught the physical practice of the sacraments remaining in Protestantism kept people from experiencing the real meaning represented. He didn’t disagree with the historical creeds but rejected them since they were formed for political and diplomatic reasons. Those who held to them used them as a test of orthodoxy and killed those who disagreed. Fox felt these practices were not from the spirit of Christ but were in actuality “devilish.”(8) Due to these doctrinal issues, Fox spent time in prison for having beliefs outside of what was considered orthodox during this time.
It is entirely impossible to speak to all the aspects of George Fox’s ministry or of the efforts of his followers. It was a movement that spread from living out the implications of what Jesus lived out among us. This goes well beyond what we know to be right by allowing the effect of God’s gaze of love to impact those around us. For Fox, and those who were affected by his life and teaching, it made a difference. They lived out that difference in ways that had harsh implications for their own lives. Yet, they lived out precisely what they believed. They did not follow rules or debates over doctrine but stood courageously in knowing that there is “that of God” in every human and that that statement of truth matters.
Quakerism has struggled since this time to remember this truth and to live in a non-hierarchical understanding of leadership and worship. Throughout history, Quakers, like other denominations, have split and split again. We all still struggle with perceptions that have impacted Christianity all through history. What is the authority of Scripture as we understand who God is, who we are, and who is the “other?” Are some on the outside based on our understanding of Scripture? I would have to say that I have found a home in Quakerism and even more so after studying George Fox, even in this limited time. His understanding of church, of God, and of humankind resonates deeply in my heart, as home for me.
(1) John Punshon, Portrait In Grey: A Short History of the Quakers (London: Quaker Home Service, 1984), 43–44, 46.
(2) Ibid., 36.
(3) Ibid., 48–49.
(4) Wilmer A. Cooper, A Living Faith: An Historical Study of Quaker Beliefs (Richmond, Ind.: Friends United Press, 1990), , 13.
(5) Punshon, Portrait In Grey, 50.
(6) Cooper, A Living Faith, 13.
(7) Rufus Jones, “Introduction,” in George Fox, An Autobiography (Philadelphia: Ferris & Leach, 1903), 34-35.
(8) Punshon, Portrait In Grey, 47–48.
This phrase was a question asked by George Fox, the founder of Quakerism, during the 17th Century and seems to be still pertinent today. During this last semester, I studied the Reformation period and wrote my summary essay on George Fox. I included the context of the time along with his life story. I found it quite impactful and decided to share pieces of it here with you.
Outside of Quaker circles, George Fox is not widely known. His life was one of seeking out God and then faithfully following the God he discovered. As he sought out God and lived out his life as faithfully as he knew, people were impacted. What he discovered about God’s character changed how he viewed, lived around, and ministered to people. Even though we haven’t heard much about him in Evangelical Christianity, his thoughts have impacted what we hold true about God.
To understand Fox’s story, we first need to look at the context of the time in which he lived. The 17th Century wasn’t a time when religion was neglected. In fact, religion was generally on everyone’s minds. People talked about doctrine and the practice of living out one’s faith. They argued over the rightness and the wrongness of minute points of doctrine, religious understandings, practices of worship, and proper dietary restrictions. When a public meeting on religion was offered, people attended in crowds. Many came to enjoy the debates and to judge for themselves the validity of the arguments presented.(1)
We see arguments throughout Church History, one side claiming rightness over another. This time, in particular, was a time when people believed in religious liberty for themselves but were unwilling to grant it to others. Intolerance ruled when it came to understanding God and living a life of faith. People felt it not only their right but their duty to enforce their own convictions on one another.(2)
Quakerism, as a movement, started during the English Civil War, when religion was breaking away from the institutional church, the economy was suffering from inflation and depression, and there was a political revolt against the Stuart Monarchy. British historian Christopher Hill is quoted as saying “the world turned upside down.” Quakerism was a response to this tumultuous time. William Penn suggested that Quakerism was “primitive Christianity revived.” It is thought of as a way of life in contrast to living out a set of beliefs, theology, or doctrine. As Fox and his followers shared what they felt were God’s revelations for them and the world, they faced many trials with the religious and legal authorities.(3)
Let’s enter Fox’s journey as he started seeking answers to tough questions. He attended the local parish with his parents until he was 19. At this time, he stopped attending because he became more confused and acted on his feelings of spiritual unrest. He could not understand why religion did not make “bad” people “good.” Those in the church talked about faith and God, yet they looked just like the world. Fox started going around seeking answers from the different streams of Christianity. No one could speak to his “condition.” With no answers that met his questions, he left his friends and family to wander for three to four years. He sensed this move to be commanded by God.(4)
During this time, he read Scripture and sought God. He continued to ask ministers and professors questions and discussed with them his findings. They would reason with him but did not have answers for what he was seeking. God met him in his questions but outside of the leaders of the church or academia. He called these new understandings from God, “openings.” In a world dividing between Protestants and Catholics, he sensed God tell him that all Christians were believers, born of God. Also, he sensed that it wasn’t an education that qualified one to be a minister of Christ in contrast to this commonly held belief.(5)
Understanding that God did not approve of men as ministers due to education and that God did not dwell in specific buildings, brought a freedom to Fox that opened a way to discover God outside of both of those culturally approved means.(6) In anguish at times, Fox continued seeking answers from God to appease his soul hunger. In this place, he sensed God met him and wrote this oft-quoted phrase.
And when all my hopes in them and in all men were gone, so that I had nothing outwardly to help me, nor could tell what to do, then, Oh then, I heard a voice which said, ‘There is one, even Christ Jesus, that can speak to thy condition’, and when I heard it my heart did leap for joy.(7)
In this place as a “heart hungry seeker,” Fox became a “joyous finder.” Other seekers who desired a satisfying experience with God listened to Fox and joined together in small groups. Next time we will discuss more of Fox’s message to a culture being greatly influenced by defining moral rightness and wrongness.(8)
(1) Walter R. Williams, The Rich Heritage of Quakerism (Newberg, Or.: Barclay Press, 1987), 13.
(2) Ibid., 24.
(3) Wilmer A. Cooper, A Living Faith: An Historical Study of Quaker Beliefs (Richmond, Ind.: Friends United Press, 1990), 2.
(4) Williams, The Rich Heritage of Quakerism, 3-4.
(5) George Fox, George Fox, an Autobiography (Philadelphia: Ferris & Leach, 1903), 66; Punshon, Portrait In Grey, 41, 74-75.
(6) Ibid., 76.
(7) George Fox, The Journal of George Fox, ed. John Nickalls (Cambridge England: Cambridge University Press, 1952), 11.
(8) Williams, The Rich Heritage of Quakerism, 5.
We’ve spoken about Hildegard of Bingen in my last couple of posts. If you haven’t followed along, you might want to look back over them. Previously, we talked about the cultural context of Hildegard’s time in history as well as her ability to be a voice to those around her. During this time, it was unheard of for a woman to be in a place of influence.
Hildegard’s writing, Scivias, opened room for her voice as a woman, due to its endorsement by the Pope. As she was writing it, Hildegard wrote the Abbott of the monastery, who oversaw her convent, about her sense that God was inviting her to establish a convent. The Abbott tried to discourage her and Hildegard became severely ill. He finally relented at her bedside when he was unable to lift her head.
Once given permission, she immediately got up and arranged everything that was required. Eighteen nuns moved with her. The new facility had running water, a scriptorium (a place for copying manuscripts often in a monastery), which gave authority to her work, and a document that established its independence from the monastery.(1)
Hildegard continued to struggle through sickness as her convent grew even more independent of male-dominated leadership. She was a gifted leader who courageously spoke to those in authority with what she sensed from God. She was a product of her time in understanding gender roles, yet she was able to speak to both secular and religious leaders, calling them out on their lax and immoral behavior.(2)
In one way she encouraged women to be submissive in society, but she did not hold herself to that same standard due to her understanding of becoming a “spiritual man.” The thought during this time was that a celibate, cloistered woman gained the position of a “spiritual man.” She viewed her weakness as a woman making God’s power visible.(3)
As time went on, Hildegard’s writing and fame increased. She began preaching tours through Germany, Switzerland, and France. Hildegard left behind copies of her sermons for those who were moved by her teachings.(4) A woman teaching outside of her convent was unheard of at the time. Women were not allowed to hold a priestly office, preach, or be a spiritual counselor.(5) Extraordinarily, Hildegard was able to complete four preaching tours.(6)
Hildegard had courage and boldness in the face of injustice. One story concerns an excommunicated nobleman she allowed to be buried in the convent cemetery. Those in authority demanded that she remove the man’s bones from their grounds. Hildegard refused, and she and her convent were punished by not being allowed to take the sacraments.(7) Limiting sacraments as a place of worship was a real hardship for the nuns. Hildegard, at age 81, removed everything that could have been used to dig the man up. Through this time, she wrote continuous letters and eventually the punishment was lifted. She died soon after, in 1179.(8)
Hildegard considered herself a person like Moses as she called the church to reform and to a new age of the Holy Spirit. In this, she hoped to be a voice into a new morality and a changed understanding of how God and humankind relate.(9) She continually called others to live a life of intense virtue. Anything short of that, she considered lukewarm. Hildegard had singleness of purpose and would threaten people to increase their level of commitment.(10)
Beyond the Scivias, she wrote two more volumes: ethics and a scientific treatise. She wrote nine books on nature, a holistic book of healing, liturgical poetry, music, visionary tracts, and the first morality play.(11) We have over 400 letters written to secular and religious leaders, as well as lay people.(12) In addition to her writing and teaching, she formed two convents which housed 80 women in each.(13) Others viewed her as a spiritual mother and cherished friend.(14)
There is a lot of information available on Hildegard, which is impressive considering she was a woman in the Middle Ages. One could judge her for her tendency to support the class and gender hierarchies during her time. It is essential to consider the cultural understandings that surrounded her and informed her view of the world and God. It is astonishing to see the boldness and courage she used to speak to those in power and how much authority she was granted.
In truth, it was due to both her outspokenness and the endorsement of those in authority that gave her the ability to be published and to preach. Her ability to be bold and walk in how she sensed God leading allowed her to be such an example for those who followed after her. As time goes on, we see other female religious writers allowed a platform.
Hildegard is an example of living a life of faith. However, it is essential to understand her life within her own culture and to recognize her courage and faith. What is the invitation for us in our own time? It will probably look different than Hildegard’s. Can we accept the invitation to refuse to accept the status quo? Are we being invited to speak to a new and fresh relationship with God? These are good questions, and we have an excellent model to follow.
Note: The image at the top is Hildegard praying to the Holy Spirit. The other image is a piece of art, created by Hildegard, depicting the six days of creation.
(1) Katharina M. Wilson, Medieval Women Writers (Athens: The University of Georgia Press, 1984), 110-11.
(2) Julia Dietrich, “The Visionary Rhetoric of Hildegard of Bingen,” in Listening to Their Voices: The Rhetorical Activities of Historical Women, ed. Molly Meijer Wertheimer (Columbia: University of South Carolina Press, 1997), 201.
(3) Ibid., 204, 210.
(4) Carol P MacCormack, “Hildegard of Bingen, a 12th Century Holistic World View,” Blossoming of a Holistic World View (Landenberg, Pa.: Quaker Universalist Fellowship, 1992), 2.
(5) Hildegard of Bingen, Scivias, trans. Columba Hart and Jane Bishop (New York: Paulist Press, 1990), 3.
(6) Wilson, 112.
(7) Ibid., 114.
(8) MacCormack, 2.
(9) Ibid., 208.
(10) Elizabeth Dreyer, Passionate Spirituality: Hildegard of Bingen and Hadewijch of Brabant, Hildegard of Bingen and Hadewijch of Brabant (Mahwah, N.J.: Paulist Press, 2005), 95.
(11) Ibid., 77; Dietrich, 199.
(12) Hildegard of Bingen, The Letters of Hildegard of Bingen, trans. Joseph L Baird and Radd K Ehrman, vol. I (New York: Oxford University Press, 1994), 4.
(13) MacCormack, 1.
(14) Dreyer, 95.
Hello, I'm Kathi Gatlin. Thanks for stopping by!