HSC Christianity Significant People Hildegard of Bingen Teacher Notes

1
HSC ChristianitySignificant PeopleHildegard of
BingenTeacher Notes

• German visionary, theologian polymath
• (1098 1179)
• A Power Point in Celtic green

2
Opening prayer chant O ignis spiritus
paracliti (Handout)

• Flame of the paraclete spirit, life of the life
  of every creature, you are holy for giving life
  to all formsBreath of holiness, fire of love,
  sweet taste in the breast and infusion of hearts
  in the good odour of virtues
• (Heavenly Revelations, 2001, Track 7)

Michael Galovic, Jutta Hildegard (RHS)
3
Big picture how much time do we have?

• 22 indicative hrs for ALL HSC Christianity!!
• Roughly 7 hrs (c. 8 x 50 min periods) for
  Hildegard of B
• 7 hrs for 1 ethics topic
• 7 hrs for 1 significant practice topic
• NB check VERBs carefully for each topic

4
Suggested 8 Lesson Sequence

• Lesson 1 background and life story
• Lessons 2-4 contribution (immediate)
• Lessons 5-7 impact (long term)
• Lesson 8 spirituality of connected knowing and
  DYK boxes
• Extension (out of class) Hildegards music,
  medicine, art, insights from more academic studies

5
Hildegard in a nutshell

• Hildegard von Bingen (1098-1179) was called the
  Sibyl of the Rhine. She was a 12th century
  abbess who won a remarkable reputation as a
  visionary, writer and diplomat.
• In a time when women were rarely consulted about
  anything, she advised bishops, kings and the Pope
  himself. She wrote major treatises on theology,
  natural history and the healing power of plants
  and animals, and was revered as a natural healer
  and for her many visions.
• Her musical legacy, consisting of original
  monophonic settings of her religious poetry,
  usually in honour of saints and the Virgin Mary,
  still has the power to move those who hear
  it. (Heavenly Revelations, Naxos, back cover)

6
Hildegard in her historical context her near
contemporaries

• 1066 Norman Conquest
• 1085 Domesday Book
• 1090 birth, Bernard of Clairvaux
• 1095 Council of Clermont, First Crusade
• 1098 birth of Hildegard of Bingen
• 1121 condemnation of Peter Abelard
• 1134 writings of Hugh of St Victor which
  influence Hildegard
• 1142 death of Peter Abelard
• 1170 murder of Thomas Beckett
• 1181 birth, Francis of Assisi
• 1200 birth, Beatrice of Nazareth
• 1207 birth, Mechthild of Magdeburg
• (cf. Chronology in Fiona Maddocks, Hildegard of
  Bingen, The Woman of Her Age, pp.xvii-xviii)

7
Dominant symbol of LightGod is referred to as
the Living Light

• Light has always been a symbol for God and
  enlightenment God is Light (Jn)
• God reveals Gods self through history as light
  Hildegard absorbed Gods light to illuminate
  darkness
• Gods light is reflected in everything Hildegard
  thought and did (art, music, etc)

8
Hildegard a world of connections

• Need to get all Hildegards contributions in
  context
• Everything she did connects with the rest of her
  life (see diagram Slide 9)
• A true Renaissance women living before the
  Renaissance in 11th Century
• Refer to a timeline for Hildegard at
  www.abtei-st-hildegard.de/english/hildegard/chrono
  logy.htm
• See latter as Handout

9
Hildegard an abridged timeline

• 1098 born Bokelheim (in present West Germany)
  10th child (promised to the Church)
• 1106ff raised by the anchoress Jutta in a
  hermitage that later became a Benedictine
  monastery
• 1113 takes vows as a nun
• 1136 elected head of Disibodenberg convent
• 1130 begins to receive visions
• 1138ff writes down visions in Scivias etc
• 1150 moves to new monastery at Bingen, on banks
  of the Rhine River
• 1171 last of 4 preaching tours ends
• 1179 dies aged 81
• 1300s her name begins to appear in
  martyrologies
• 1324 John XXII allows her cult
• Today title Blessed efforts still ongoing to
  achieve her canonisation
• Each year on 17 September Hildegards feast
  day she is celebrated as a saint in the Rhineland

Remains of Disibodenberg convent see 1136 C.E.
10
Hildegards writings a key contribution to
Christianity

• Scivias (1151)
• Symphonia, collection of religious songs (1158)
• The Book of Lifes Merits (c.1163)
• The Book of Divine Works (c.1173) also lives of
  local saints, various musical, scientific
  medical works
• The Unknown Language, The Unknown Alphabet
  (both by 1158) written in a private language she
  had invented
• By c.1158 became known as the Sibyl of the
  Rhine and undertook preaching tours her
  sermons had great impact but are unrecorded

11
Hildegard life of connected knowingHildegard
s contributions in a Venn diagram
12
Hildegard in her own land the places where she
lived
Check the website www.staff.uni-mainz/de/horst/hil
degard/wirk/ewirk.html and match up the pictures
to Bermersheim, The Disibodenberg, The
Rupertsberg, the old convent at Eibingen, the new
Abbey of St. Hildegard, the Abbey church of St.
Hildegard
13
Hildegards contribution to Christianity? (1)

• explain the contribution to the development and
  expression of Christianity of Hildegard of Bingen
• Explain relates cause and effect, the
  relationship between aspects of something, the
  why and how behind it

14
Hildegards contribution development and
expression (2)

• HER EFFECT ON DMENT EXPRESSION OF CHRISTIANITY
• Women as mystics and interpreters of Christianity
• Spawned imitators such as Brigitte of Sweden,
  Mechtild of Magdeburg
• Some trace roots of modern feminism back to
  Hildegard her life
• Her involvement and talents, plus these writing
  themes challenge and inspire those today seeking
  deeper spirituality
• Female mystical writings taken seriously and not
  dismissed as experiential or hysterical or
  probably written by a man?

• HILDEGARDS CONTRIBUTION
• The visions and revelations she began to receive
  at the age of 32 (Morrissey, 307)
• Visionary writings, prophecy, leadership roles
  (Hickam, back cover)
• Expanded role of some women in medieval society
  (Ibid)
• Writings and practice on medicine, plays, poetry,
  music and founding of two nunneries plus themes
  of humility, obedience, discretion (Ibid)
• Before Hildegard, womens visionary experiences
  were dismissed as linked to neurosis or disease
  (e.g. migraine, hysteria, anorexia nervosa, and
  so on) (Bynum, in Hart Bishop, 1)

15
Hildegards contribution development and
expression (3)

• HILDEGARDS CONTRIBUTION
• Hildegards life and contributions come to light
  in 1950s some accessible treatments in 1980s,
  and are studied closely (Bynum, in Hart Bishop,
  p.1)
• Hildegards poetry, chants and dramas (Ibid,
  pp.1-2)
• H. concerned about order, the abuse of authority
  she did not call for radical change (Newman, in
  Hart Bishop, p.20)
• H. zealous for orthodoxy and deeply troubled
  about hierarchys failure to act against Cathars
  (Ibid, pp.20-21)

• HER EFFECT ON DMENT EXPRESSION OF CHRTY
• Renewed academic interest credibility for
  womens history for womens piety theological
  writings
• These works by H. now performed in colleges
  churches worldwide
• Many of her observations still relevant despite
  different time
• As above, many observations still relevant re.
  when hierarchy acts and does not act learning
  the lessons of history

16
Hildegards contribution development and
expression (4)

• HILDEGARDS CONTRIBUTION
• H. treatment of apocalyptic she did not envisage
  a near Second Coming she was deeply concerned
  with the whole of salvation history (Newman, in
  Hart Bishop, p.21)
• He main work Scivias vias Domini (Know the ways
  of the Lord) is divided into three sections
  creation, redemption, santification (Ibid,
  pp.20-21)

• HER EFFECT ON DMENT EXPRESSION OF CHRTY
• Her interpretations still relevant looking at
  all the biblical evidence
• These cycles and her reflections still
  influential today

17
Hildegards contribution some notes of caution
(1) (Bynum in Hart Bishop, pp.2ff)

• MATCHING THE CLAIMS TO HILDEGARDS LIFE
• Despite fact that H. was a talented polymath,
  recent claims raise disturbing interpretative
  questions. It is important to realise that
• H. is in no way typical as a nun, visionary or
  female writer, compared to later figures such as
  Catherine of Siena, Teresa of Avila
• H. cannot be isolated from her 12th C. German,
  monastic context and relocated uncritically along
  with Perpetua (d.203), Therese of Lisieux
  (d.1897), in addition to modern feminist writers

18
Hildegards contribution some notes of caution
(2) (Bynum in Hart Bishop, pp.2ff)

• H. dominated her confessors, scribes and
  illustrators in a way different from Elizabeth of
  Hungary or Angela of Foligno
• H. wrote differently from the male female
  writers of her day. She was a prophetic seer
  whose visions had political content they were
  based on physical experiences of light and pain.
  Instead of tender, domestic and sentimental
  images, H. used Old Testament images of stones,
  buildings, agriculture, organic growth,
  beautiful garments.
• H. was not, technically speaking, a mystic, but
  wrote about doctrine rather than union (see next
  Slide of Great iron mountain)

19
Vision One God enthroned the great mountain of
iron

• I saw a great mountain the colour of iron, and
  enthroned on it One of such great glory that it
  blinded my sightthe mountain symbolises the
  strength and stability of the eternal Kingdom of
  God, which no fluctuation of mutability can
  destroy, and the One enthroned upon it of such
  great glory that it blinds your sight is the One
  in the Kingdom of Beatitude who rules the world
  with celestial divinity in the brilliance of
  unfading serenity, but it is incomprehensible to
  human minds (Hickam, Griffin et al, p.8ff Fox,
  p.79ff)

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Hildegards contribution some notes of caution
(3)

• WE FIND THE SAINT THAT SUITS OUR ERA
• our own era has distorted the image of Hildegard
  the feminist, the liberationist, the
  creation-centred mystic, the holistic health
  practitioner, the prophet of ecological justice
  (see especially the Bear Co. translations by
  Uhlein, Fox, Hozeski and Cunningham, criticised
  in Newman, cited in Hart Bishop, fn.89, p.53)
• This model has proven useful and inspiring to
  many, but it contains a grain (but only a grain)
  of historical truth.
• The image of a saint is a work in progress and
  one of synergy. A saintly life is the joint
  creation of the era that produces the saint and
  the era that venerates him or her (Ibid, p.48)

21
Hildegards contribution some notes of caution
(4)

• Dreyer article - Whose Story is it? The
  Appropriation of Medieval Mysticism (handout)
  Spiritus, 2004
• Projection of our own agendas we do not enter
  their world but project our own concerns on to
  them e.g. they werent radical enough, feminist
  enough
• Concerning Hildegard, it is important to realise
  that her aim was not to eliminate the church or
  its authorities but to challenge sin and vice
• Reductionism not recognising the complexities
  of the world in which, e.g. Hildegard lived (not
  monochrome)
• Missing the point e.g. Hildegard refers to
  herself as filth and ashes is her medieval
  viewpoint, not low self esteem or reflection of
  misogyny
• Over-Psychologising applying Freud in a
  pre-Freudian, medieval era their focus on sin
  and damnation cannot be dismissed as a
  psychological hang-up, but an essential part of
  their medieval worldview (refer to Venn chart,
  slide 11) .

22
The impact of Hildegard on Christianity? (1)

• analyse the impact of Hildegard on Christianity
• Analyse identify components and the
  relationship between components draw out and
  relate implications
• Looks at the relationship between Hildegard and
  Christianity, including her impact on
  Christianity

23
Hildegards (long term) impact on Christianity?
Paradox ambivalence (2)

• Sense of inferiority as a female, yet fierce
  castigation of clergy
• Women prohibited from holding priestly office,
  usually forbidden to preach or act as a spiritual
  counsellor. Also cut off from new scholastic
  education of the time yet H. preached on long
  tours (begun when she was 60) and advised Popes
• H very free in her artistic expression yet
  limited in her acceptance of wealthy women into
  her convent (class restrictions)PM
• Hs writings are not devotional in reading them
  we do not feel but see she uses her visions as
  exegetical or teaching tools (Bynum, in Hart
  Bishop, p.5)

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Hildegards (long term) impact on Christianity?
Paradox ambivalence (3)

• Although often classified as a mystic, she is
  better classified as a visionary and prophet
  (Newman in Hart Bishop, p.17)
• She changed imagery from bride of God to
  classic prophets response of ashes of ashes,
  and filth of filth in tradition of Ezekiel (cf.
  also Moses, Isaiah, in Ibid, p.17)
• She not only spoke about God but for God (Ibid,
  p.19)
• H. combined classical Benedictine theology,
  exegetics spirituality with her unique poetry,
  ethics, drama (Newman in Hart Bishop, p.45)
• Hs systematic review of Christian doctrine, her
  scientific and cosmological, her deep learning
  and brilliantly rendered symbols issuing from her
  artistic gifts (Newman in Hart Bishop, p.46)

25
Hildegards (long term) impact on Christianity?
Paradox ambivalence (4)

• Occupies a central place at the crossroads of
  twelfth century religious secular culture
  (Newman, in Hart Bishop, p.44)
• Rich heritage reflected in her writings still
  continues to inspire Bible, liturgy,
  Benedictine Rule, Church Fathers, plus rich oral
  tradition (Newman, in Hart Bishop, p.44)
• Influence of classical Benedictine theology and
  her unique voice prophetic mission, original
  poetic gifts, and her feminine self-awareness
  (Newman, in Hart Bishop, p.45)

26
Hildegards (long term) impact on Christianity?
Paradox ambivalence (5)

• Finally, Hildegard was the classical
  twelfth-century Renaissance woman before the
  Renaissance (Newman, in Hart Bishop, p.46)
• Her greatest impact was her systematic review of
  Christian doctrine, scientific cosmological
  interests, her deep learning, her unique still,
  her brilliant use of symbols, her artistic gifts
  in poetry, music and drama (Newman, in Hart
  Bishop, p.46)
• In short, it is the complexity, variety and sheer
  intellectual difficulty of Hs opus that marks
  her uniqueness (Newman, in Hart Bishop, p.46)

27
Hildegards (long term) impact on Christianity?
Paradox ambivalence (6)

• THEOLOGY OF HOLY SPIRIT
• Holy Spirit, giving life to all life, moving all
  creatures, root of all things, washing them
  clean, wiping out their mistakes, healing their
  wounds, you are our true life, luminous,
  wonderful, awakening the heart from its ancient
  sleep (www.the-temple.net website)
• Wrote Physica (Natural Sciences), the first book
  by a women which discusses plants, trees and
  herbs in relation to their medicinal properties
  (www.dermato.med website)

28
Hildegards (long term) impact on Christianity?
Paradox ambivalence (7)

• DERMATOLOGY
• Probably the first woman to write about skin
  diseases and their therapies. Her book Causae et
  curae (Holistic healing) covers forms of leprosy,
  scabies, lice, insect bites, burns, etc
• Healing through the skin also plays an important
  role e.g. remedies for diseases uses rubbings,
  baths, warming, sauna, cupping, etc (both from
  www.dermato.med website)

Vineyards on the hillside of Bingen
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One key artwork or illumination from Hildegard (1)

• Book Two, Vision Two
• Trinity (Man in Sapphire Blue)
• Then I saw a bright light, and in this light the
  figure of a man the colour of a sapphire, which
  was all blazing with a gentle glowing fire. And
  that bright light bathed the whole of the glowing
  fire, and the glowing fire bathed the bright
  light and the bright light and glowing fire
  poured over the whole human figure, so that the
  three were one light in one power of
  potential(Hickam Griffin, p.64ff Hart
  Bishop, p.161ff)
• What do you notice about the illumination
  features, etc??

30
One key artwork or illumination from Hildegard (2)

• Book Two, Vision Two
• Trinity (Man in Sapphire Blue)
• Blue compassion, colour of water flowing
  through a compassionate cosmos
• Blue Christ entrance of Compassion into our
  world, revelation of maternal love of the
  embracing God
• Hands extended in compassion, healing,
  assisting
• Body within circles of energy
• Opening at top of mans head and the flow of
  energy
• Pulsating energy rope, waves, energy/fire of
  Holy Spirit binding all creation (Marie Farrell,
  CIS notes Hickam Griffin, p.64ff Hart
  Bishop, p.161ff)

31
One key artwork or illumination from Hildegard (3)

• Book Two, Vision Two
• Trinity (Man in Sapphire Blue)
• Mandala Holy Trinity Just as a circle
  embraces all within it, so does the Godhead
  embrace all Bright light Father Blue figure
  Son glowing fire Holy Spirit
• God hugs you. You are encircled by the arms of
  the mystery of God
• Blue trinitarian figure symbolises both Wisdom
  and Compassion
• Challenges us to be transformed to become other
  Christs, to personify compassion (Marie Farrell,
  CIS notes Hickam Griffin, p.64ff Hart
  Bishop, p.161ff)

32
One key artwork or illumination from Hildegard (4)

• Trinitarian Formulae (3 x 3)
• Three qualities of a stone (sapphire) Father,
  Son Spirit cool dampness, solidity of touch,
  sparkling fire
• Three qualities of a flame Father, Son Spirit
  brilliant light, red power, fiery heat who
  burns ardently in the minds of the faithful
• Three causes of human words Father, Son Spirit
  sound, force, and breath these 3 must come
  together otherwise the Word of God will not be
  heard persons of Trinity are not divided from
  each other (Marie Farrell, CIS notes Hickam
  Griffin, p.64ff Hart Bishop, p.161ff)

33
Key musical compositions from Hildegard (1)

• O viridissima virga (Hail, greenest stem)
• Hail, greenest stem, which in the windy breeze
  of the prayers of the saints was brought forth.
  Since the time has come when you flourished
  amongst your fronds, hail, hail to you(SEE
  HANDOUT)
• (CD Heavenly Revelations, 2001)

34
Key musical compositions from Hildegard (2)

• Laus Trinitati
• Praise to the Trinitywhich is the character,
  life, and creator of all living things.And which
  is the praise of the crowd of angelsand the
  wondrous splendour of secretsunknown to
  humanity,and which is life to all
• (Revelations, 2001, Track 4)

35
Key musical compositions from Hildegard (3)

• Spiritus Sanctus vivificans vita
• Holy Spirit, bestowing life unto life, moving in
  All.You are the root of all creatures, washing
  away all impurity, scouring guilt, and anointing
  wounds. Thus you are luminous and praiseworthy,
  Life, awakening, and re-awakening all that is.
  For All and forever. Amen.
• (Norma Gentile, Meditation Chants, track 8)

36
Some key passages from the writings of Hildegard
(1)

• HER FIRST VISION / ILLUMINATION
• And it came to passwhen I was 42 years and 7
  months old, that the heavens were opened and a
  blinding light of exceptional brilliance flowed
  through my entire brain. And so it kindled my
  whole heart and breast like a flame. Not burning
  but warmingand suddenly I understood the meaning
  and expression of the books religious texts that
  she had been reading (Scivias the one who
  knows the ways of the Lord)

37
Hildegard key passages (2)

• VIRIDITY (GREENESS)
• O, most noble viridity,You who have root in the
  sun,You shine in the limpid brightness,In the
  movement of a wheelWhich escapes human
  intelligence.You, viridity, are envelopedIn the
  force of the heavenly mysteries.You redden like
  the dawn,You blaze in the ardor of the sun,O,
  most noble viridity.(Scivias III,vis.13,
  c,7,CM43 cited in Brunn Epiney-Burgard, p.36)
• Viriditas a germinative, creative force,
  found at all levels of divine and earthly life
  the radiant splendour of God sustaining all
  things in being.

38
Hildegard key passages (3)

• LETTER TO BERNARD OF CLAIRVAUX
• She entreats Bernard by the brightness of the
  Father, by his wonderful Word, by the sacred
  sound through which all creation resounds...
• by the Word from which all the world was
  created, by the height of the Father who through
  the sweet power of green vigour sent the Word to
  the Virgins womb where it took on flesh like the
  honey in the honeycomb (cited in Atherton, p.ix)

39
Hildegard key passages (4)

• DIVINE PROVIDENCE PROPHECY
• I am but a feather upon the breath of God
• Hildegard called her voice a small sound of the
  trumpet from the living Light
• The living light says the paths of the
  scriptures lead directly to the high mountain
• (Atherton, pp.67 passim on the feather see
  also Slide 46)

40
Hildegard key passages (5)

• ODO VIRTUTUM PLAY OF THE VIRTUES (1158)
• Knowledge of God speaks to the SoulLook to the
  garment you wear,daughter of salvation!Be
  strong, and you will never fallThe SoulI do
  not know what I will do or where I will
  flee!This is hard for me I cannot bring to
  perfectionthe garment in which I am clothed.I
  would rather cast it from me!(Atherton, p.56)

41
Hildegard key passages (6)

• SONGS FROM SYMPHONIA (1151-1158)
• O clarissima mater, ResponsoryO bright Mother
  of holy medicine,You have poured out the
  ointment, through your holy Son,on the grieving
  wounds of deathwhich Eve originated to the
  torment of souls.You have destroyed death,and
  built up life.Pray for us to your Son,O Mary,
  Star of the Sea(Atherton, p.117)

42
Hildegard key passages (7)

• MUSIC
• The body is the garment of the soul and it is
  the soul which gives life to the voice,Thats
  why the body must raise its voice in harmony with
  the soul for the praise of GodThe word stands
  for the body, but the symphony stands for the
  SpiritAll of creation is a song of praise to
  GodAll of creation is a symphonywhich is joy
  and jubilation.

43
Hildegard setback - Did you know? (1)

• When the University of Paris (the first
  university in the world) opened its doors in
  1150, Hildegard travelled there in order to
  bequeath her books and manuscripts to the
  university.
• They were rejected because she was a woman

44
Hildegard setback - Did you know? (2)

• For the first 42 years of her life (1098-1140),
  Hildegard led a sheltered existence, much of it
  within the walls of a monastery. In 1148 (aged
  50) after the Synod of Trier, her visions were
  encouraged and she began more actively to write,
  preach, counsel, and record her visions. She
  completed her final preaching tour in 1171 (aged
  73) (Atherton, xiii-xv)

45
Hildegard setback - Did you know? (3)

• In Hildegards time most women were considered
  illiterate (couldnt write or read Latin).
  Hildegard broke the stereotype of women not
  writing and merely adopting a prophetic role. She
  expanded in all new areas of endeavour (cf.
  Atherton, p.xxii)

46
Hildegard setback - Did you know? (4)

• Hildegard the writer of parables
• Listen now, a king sat on his throne, high
  pillars before himthe pillars showed the
  kings vestments in great honour everywhere. Then
  the king chose to lift a small feather from the
  ground, and he commanded it to fly just as the
  king himself wishes. But a feather does not fly
  of its own accord it is borne up by the air. So
  too I am not imbued with human doctrine or strong
  powers. Nor do I desire good bodily health.
  Rather, I depend entirely on Gods
  help(Atherton, p.xxvi re. feather see also
  Slide 39)

47
Goodbye Hildegard
48
Additional Hildegard images
49
Bibliography References (1)NB All websites
retrieved Nov 2006

• Abtei St. Hildegard (the present Benedictine site
  of Hildegards original monastery)
  www.Abtei-st-hildegard.de/english/hildegard/index.
  htm
• Atherton, Mark. (transl., intro., notes). (2001).
  Hildegard of Bingen, Selected Writings. London
  Penguin.
• Bowie, Fiona. Davies, Oliver.(ed. intro.).
  Carver, Robert. (new translations). (1996).
  Hildegard of Bingen, An Anthology. London SPCK.
• Brunn, E.Z. Epiney-Burgard, G. (1989). Women
  Mystics in Medieval Europe. (transl. S. Hughes).
  New York Paragon House. Hildegard, pp.1-38.
• Coakley, John. (2006). Women, Men, and Spiritual
  Power, Female Saints and their Male
  Collaborators. Columbia Univ Press. More academic
  treatment.
• Flanagan, Sabina.(date). Hildegard of Bingen,
  1098-1179 A Visionary Life. London Routledge.
• Fox, Matthew (commentary). (1985). Illuminations
  of Hildegard of Bingen, Text by Hildegard of
  Bingen. Santa Fe, NM Bear Company.

50
Bibliography References (2)NB All websites
retrieved Nov 2006

• Hart, Mother Columba Jane Bishop (transl) with
  Barbara J. Newman (intro) Caroline Walker Bynum
  (preface). (1990). Hildegard of Bingen Scivias
  (Classics of Western Spirituality series).
  Mahwah, NJ Paulist Press.
• Hickam, Homer (ed. E. Griffin transl. Mother C.
  Hart J. Bishop). (2005). Hildegard of Bingen,
  Selections from Her Writings. New York
  HarperSanFrancisco.
• Hildegard of Bingen, citations from B. Newmans
  book www.thoughtsandplaces.org/WIZZD.HTML
• Hildegard of Bingen Cosmic Christ, Religion of
  Experience, God the Mother, Parts 1 2
  www.sol.com.au/kor/5_02.htm
• Hildegard of Bingen Encyclopedia
  www.absoluteastronomy.com/enc2/hildegard_of_bingen
  Very brief details.
• Hildegard site with text and images, her medicine
  and other contributions www.dermato.med.br/hds/bi
  bliography/1999saint-hildegard-von-bingen.htm
• Hildegards Music and Discography
  www.medieval.org/emfaq/composers/hildegard.html
• Maddocks, Fiona. (2002). Hildegard of Bingen, The
  Woman of Her Age. London Review. Novel-style
  treatment of H of B.

51
Bibliography References (3)NB All websites
retrieved Nov 2006

• Morrissey, J., Mudge, P., Taylor, A., et al.
  (2005). Living Religion, 3rd Edition. Melbourne
  Pearson Longman, pp.306-310.
• Newman, Barbara. (1989). Sister of Wisdom, St
  Hildegards Theology of the Feminine. Berkeley,
  CA University of California Press. Other womens
  voices website http//home.infionline.net/ddisse
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• Penrose, Mary E. (2004). Refreshing Water from
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• CD ROM Resources
• Hildegard von Bingen, 1995?, meditations, sung
  by Norma Gentile, Notre Dame, IN Ave Maria
  Press.
• Hildegard von Bingen, 2001, Heavenly
  Revelations, Hymns Sequences Antiphons Responds,
  Oxford Camerata, Naxos.
• Mystic Voices, Divine music from the heavens,
  2006, 2 CDs, Naxos Hildegard is on CD2, tracks 2
  8.