All posts by Mary Walker

Dorothy of Montau

I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. (Galatians 2:20)

We can’t leave the discussion of fourteenth century Christian women mystics without talking about Dorothy of Montau. Truly, Dorothy identified with the crucified Christ all of her life. She knew that He loved her first and she returned the love.

It is interesting that the Christian women mystics of the Middle Ages lived in many areas of Europe – England (Julian of Norwich, Margery Kempe), France (Jeanne Guyon), Italy (Catherine of Siena, St. Clare of Assisi, Angela of Foligno), Spain (Teresa of Avila), Sweden (Bridget), Hungary (Elizabeth of Hungary), Holland (Hadewijch) and Germany (Hildegard, Mechthild of Magdeburg, Mechthild of Hackeborn, Gertrude the Great). Spread out far and wide these women shared the same message of love for the Savior. They all had the same Holy Spirit. Their lives influenced thousands of people. God was definitely at work in the lives of Christian Medieval women.

Many of these amazing women were “firsts” — Julian of Norwich has the honor of being the first published author in all of English literature. Catherine of Siena who was the first woman to be published in the Italian dialect. Birgitta of Sweden is also an acclaimed author of many books. Margery Kempe is the earliest known English autobiographer.

Dorothy of Montau was also a first – she was the first anchoress of the Prussian frontier. (Today that area is called Poland.)

Dorothy was born in Montau, Prussia on February 6, 1347 to a wealthy father and mother who were originally from Holland. She was the seventh of nine children, the youngest of five sisters. Even from a very early age Dorothy practiced a religious lifestyle of asceticism and extreme discipline.

At the age of sixteen Dorothy married a swordsmith named Albrecht of Danzig. He was over twice her age and was a very overbearing man. Dorothy began to have her spiritual visions almost immediately after her marriage. Albrecht had little patience with her spiritual experiences and began to abuse her.

Dorothy and Albrecht settled in Danzig and had nine children. Sadly, four of the children did not survive infancy. Four others died during the plague. Only one child, a daughter Gertrude, survived Dorothy. Gertrude joined the Benedictines at around age 10.

Dorothy continued to have visions and engage in the practice of extreme self-mortification. This distracted her to the point of neglecting her housework. Albrecht would beat her, but Dorothy thought of it as a part of her spiritual formation. According to her biographer, John of Marienwerder, Dorothy “would receive hard knocks while serving his [the husband’s] needs, for well-observed obedience is ‘more pleasing to God than sacrifices’. Thus when Albrecht punches her on the mouth for failing to prepare his fish supper she smiles at him with her fat lip. When she forgets to buy straw he beats her chest so hard that blood mingles with her saliva; she bears these blows joyfully.”

Today we would definitely call this domestic violence and Albrecht would be looking at square sunshine. However, during the Middle Ages penance and self-mortification were seen as being extremely spiritual. Recall that a group called the “flagellants” would go around at this time beating themselves on their backs until they bled. Why would they do this? The plague had claimed the lives of many thousands during the fourteenth century. Christians believed that God sent the plague to punish them. In line with the Roman Catholic teaching on penance, Christians believed that they could inflict punishment on themselves to pay for their sins and appease God. So, before we criticize Dorothy too much, let us remember the culture in which she found herself. In order to understand her actions we must understand her times and the teaching she received from her church.

When Dorothy was thirty-eight she and Albrecht went on a pilgrimage to Aachen. When returning home, she had what she considered her greatest visionary experience. Dorothy felt that her heart was physically ripped out and a new one put in its place. It’s hard to know exactly what happened to her; it’s hard to believe that it really physically happened. But this dream helps us to understand the depth to which the mystics’ experiences were felt by them; to them it was very real. Certainly there is at least a Biblical precedent for the changing of her heart. “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh” (Ezekiel 36:26). The extent to which Dorothy felt this explains how emotional the mystics could be. We are not that way in our culture today; we tend to be more rational. The mystics always believed that there was a purpose to their suffering.

In 1387 Albrecht sold their possessions and they tried to move to Aachen. The journey by ship was full of hazards. The winter was extremely cold and Albrecht became ill. Because their attempt at moving did not work out they went back to Danzig.

Albrecht’s health began to worsen. Dorothy ministered to him unselfishly and compassionately even though Albrecht complained and continued to abuse her. They were so poor that Dorothy took to the streets to humbly beg for alms.

Albrecht actually got better and on a more loving impulse he told Dorothy that she could make a pilgrimage to Rome for the Jubilee year.

Jubilees were declared at momentous times during the history of the Church. In 1390 the Jubilee was going to be celebrated by the new pope, Boniface IX, who would open the door to the cathedral on Christmas Eve.

So in 1389, Dorothy traveled with a group of pilgrims to Rome for the 1390 Jubilee. By the time she returned home after the following Easter, her elderly husband was dead.

In 1393, with no one left for her to care for (Gertrude was at the convent in Kulm) Dorothy moved to Marienwerder. Here she became Prussia’s first anchoress. She was walled into a room attached to the Marienwerder cathedral. Her confessor, John of Marienwerder interrogated her intensively. He was convinced that she was truly a holy woman, declaring that her mystical experiences were of God not the devil.

Dorothy spent the last year of her life in her cell. During that time many people visited her cell seeking spiritual advice. She died on June 25, 1394. On her deathbed she told one visitor that she was dying for the love of Jesus. At the age of 47, Dorothy went to be with her crucified and risen Savior.

Julian of Norwich – To Know Christ

That I may know Him and the power of His resurrection and the fellowship of His suffering, being conformed to His death; in order that I may attain to the resurrection from the dead. (Philippians 3:10,11)

Julian of Norwich (1342-1416) is the fourth in our series on 14^th Century Christian Women Mystics. We do not know much about Julian’s early life. In fact, we are not even sure of her name. She is called Julian because she was attached to St. Julian’s Church. Our knowledge of her comes mainly through her writings. It’s possible that she was born to a wealthy family near Norwich. She may have received her education from the Benedictine nuns in the area. Her writings reflect a knowledge of theology, rhetoric, Latin, and the Classics.

Since there were plague epidemics in the 14^th century, Julian may have lost her family in the plagues and/or become a widow. As a young woman, Julian became an anchorite (sometimes called anchoress) at St. Julian’s church. When she was 30 years old she experienced a series of visions that she wrote down in a book called, Revelations of Divine Love.

We can deduce more about how Julian lived her life from a study of religious life during the Middle Ages, especially that of those who devoted their lives to God. While there may have been fewer women than men who dedicated themselves to God during the Medieval Age, they were not less influential.

The women lived in two kinds of communities – as part of a convent (nuns) or in a private community (anchorites). Some women lived alone in hermitages. There were over 130 communities in the 14^th and 15^th centuries in England with over half of them having fewer than 10 members.

There were seven to eight hundred anchorites in England. These women lived in a room attached to a church. The room was not more than 12 x 12 and contained sparse furniture. There were often only two or three small windows and a door. One window was in the wall that was shared with the church. This way the anchorite could participate in religious services and receive communion. There was at least one window through which she could communicate with the outside and receive sustenance. The door was usually closed and locked after the priest said a prayer of dedication for the woman’s life of contemplation. Many anchorites remained in that room for the rest of their lives.

No matter which type of community the women lived in, convent, anchorhold, or hermitage, they were chiefly characterized by their desire to be alone with God. Yet, even the women who lived alone had an impact on the neighboring community because they began to be known for their piety and love. They not only spent time in contemplation but served others who came to visit them through prayer, counseling, reconciling, settling political conflicts, and teaching. Like Julian, Catherine, Birgitta, and Margery the anchorites were asked to share their spiritual insights and wisdom orally and in writing.

Many of the Medieval church men spent their time in scholarly works. Their disputations are largely forgotten today, read only by a few students in seminaries. But the works of the Medieval female mystics continue to be transcribed, translated, and published in many languages throughout the world. Many of their works are considered masterpieces.

Julian has the honor of being the first published author in all of English literature. She follows Catherine of Siena (1347-1380, blog post 10-20-16). Catherine was the first woman to be published in the Italian dialect. Birgitta of Sweden (1303 -1373, blog post 9-12-16) is also an acclaimed author of many books. Margery Kempe (1373-1440, blog post 10-10-16) is the earliest known English autobiographer. All of these women were influential in their day.

What all of these women had in common was a spiritual experience that led to a strong devotional life. Their contemplations had strong theological and practical outcomes. They all had “revelations” or “dreams” or “visions” which did not add to official doctrine, but worked alongside the teachings of the church or the Bible to explain to the people in lay terms how to live a life of prayer and service. Because these teachers were women they were able to fill an emotional void left by the dry teaching of the men. They were able to help the everyday person approach God.

Julian became famous for her mystical visions. A mystical experience is a very real experience. We have all had spiritual experiences that we know are real, but cannot prove. We have all felt the special nearness of God during stressful times. Many of us have heard “that still small voice” on occasion during life-changing situations. We cannot discount the work of the Holy Spirit. The result of a genuine experience is peace.

(For more insight into mysticism see my post on July 20, 2016. There you will find examples from the Bible and history, and guidelines on how to judge whether or not a dream or vision is genuine.)

While at the anchorage Julian became deathly ill. When she was receiving the last rites an amazing thing happened – she received fifteen “showings” or revelations. She saw Jesus in heaven. She was also comforted with the words of Jesus, “All shall be well, and all manner of thing shall be well.” At this time Julian received compassion, joy, a sense of the awfulness of sin, and the comfort of the grace of God. The following night she received her sixteenth and vision.

Julian’s sixteen visions were written down in a book, Revelations of Divine Love, the first book in English written by a woman. Julian referred to her book as “Showings”. In it she talks about God the Father, Jesus Christ’s love for the world and the Holy Spirit.

An example of her writing is in the following passage that explains how Jesus Christ the Son of God became a man like us in order to save us.

For the same virtues which we have received from our substance, given to us in nature by the goodness of God, the same virtues by the operation of mercy are given to us in grace, renewed through the Holy Spirit; and these virtues and gifts are treasured for us in Jesus Christ…. In this union he was perfect man, for Christ, having joined in himself every man who will be saved, is perfect man. (p. 292)

Though Julian lived in an anchorhold her influence spread far and wide. Even Margery Kempe sought Julian out for her blessing. People were able to visit Julian and talk to her through her window receiving counsel and wisdom. All of the time the Julian had alone allowed her to write her book. She wrote a shorter version at first. Then after years of prayer and contemplation she wrote a longer version including the many teachings that God had given her.

Julian lived for thirty-three years after her recovery from her illness. She often wrestled with the meaning of her visions. She wrote her “Showings” in an attempt to share God’s message to her with her fellow Christians. Her writings show the depth and breadth of God’s love and are still powerful and gripping reading today. On the last page of her writing is this prayer:

Thanks be to God. Here ends the book of Julian the anchorite of Norwich, on whose soul may God have mercy. May Jesus grant us this. Amen. So ends the revelation of love of the Blessed Trinity, shown by our savior Jesus Christ for our endless comfort and solace, and also that we may rejoice in him in the passing journey of this life. Amen. Jesus. Amen. (p. 343)

Catherine of Siena – part 2

Catherine of Siena (1347-1380), fourteenth century Christian mystic and writer, lived during a time of decline in the world. There were plagues, economic disasters, and political corruption. The Church was in turmoil. There were two popes in Catherine’s time, one in Avignon and one in Rome. Catherine was called by God to mediate conflicts in the Church and Society. Catherine became an advisor to political leaders and popes.

Catherine was named a Doctor of the Church in 1970 by Pope Paul VI. She was the first woman to be published in the Italian dialect. Her writings are still published and read by many in many languages. How did this come about?

Catherine was born in 1347 in Siena, the twenty-fourth child of Giacomo and Lapa Benincasa. Giacomo was a prosperous dyer and they had a very large home. At age six, Catherine had a remarkable experience. On the way home from visiting a sister she had a vision of heaven. At age seven she took a vow to devote her life to Christ. She refused all of her mother’s marriage plans for her and devoted her life to solitude and prayer. At age sixteen she joined the third order of the Dominican laywomen called the Mantellate. These women went throughout the streets in their familiar black and white robes serving the poor. They also maintained a highly contemplative life.

About this time the dreaded Black Plague had been killing thousands of people. Catherine fearlessly nursed the sickest people. While administering to the needs of her patients she also gave them spiritual advice. Her personal charm and down home wisdom won many friends for her.

Her piety convinced many that she was truly a woman of God to follow. Of course, this made enemies for her too. Some thought of her as just a fanatic. Later, when she had some influence among the church leaders she would be accused of just being a political manipulator. And many did not understand her mysticism.

But Catherine had the ability to discern the state of a soul and she witnessed to many lost people and won many to Christ. People began to flock to her for advice. Word of her wisdom got to Avignon and the cardinals invited her to come and speak to them. Actually they were hoping to use her as an envoy to Rome to convince the people there to renounce the pope in Rome and to follow the pope in Avignon. But Catherine believed that the papacy belonged in Rome and worked to that end for the rest of her short life. She literally wore herself out and died at age 33 in Rome. (There are more details about this in my first post on Catherine of Siena, November 20, 2012.)

In this post let us look at another aspect of her life – her mysticism and her writing. Catherine led a very active life – full of travels, counseling, and writing. She kept several scribes busy writing letters and several longer works. One work is the “Dialogue”. This was a theological work written in 1377-1378 as a conversation between the “Eternal Father” (God the Father) and a “human soul” (Catherine). Using this method of dialogue, Catherine gives us her theology. The “Eternal Father” exhorts the soul to prayer, works of charity, virtue, and obedience. In the following passage Catherine explains our need for an atoning Savior:

Wherefore I have told you that I have made a Bridge of My Word, of My only-begotten Son, and this is the truth. I wish that you, My children, should know that the road was broken by the sin and disobedience of Adam, in such a way, that no one could arrive at Eternal Life. Wherefore men did not render Me glory in the way in which they ought to have, as they did not participate in that Good for which I had created them, and My truth was not fulfilled. This truth is that I have created man to My own image and similitude, in order that he might have Eternal Life, and might partake of Me, and taste My supreme and eternal sweetness and goodness. But, after sin had closed Heaven and bolted the doors of mercy, the soul of man produced thorns and prickly brambles, and My creature found in himself rebellion against himself.

And the flesh immediately began to war against the Spirit, and, losing the state of inno- cence, became a foul animal, and all created things rebelled against man, whereas they would have been obedient to him, had he remained in the state in which I had placed him. He, not remaining therein, transgressed My obedience, and merited eternal death in soul and body. And, as soon as he had sinned, a tempestuous flood arose, which ever buffets him with its waves, bringing him weariness and trouble from himself, the devil, and the world. Every one was drowned in the flood, because no one, with his own justice alone, could arrive at Eternal Life. And so, wishing to remedy your great evils, I have given you the Bridge of My Son, in order that, passing across the flood, you may not be drowned, which flood is the tempestuous sea of this dark life. See, therefore, under what obligations the creature is to Me, and how ignorant he is, not to take the remedy which I have offered, but to be willing to drown.

The “I” in the dialogue is God the Father explaining why man cannot reach Him without His provision. The provision is a “bridge” – the Lord Jesus Christ. The soul can only come back to God through Christ. It is interesting that Catherine also shows how sinful, ignorant men choose to go their own way and refuse God’s merciful provision. Only the humble soul will turn to God and accept God’s way for salvation.

There are many other theological themes covered – the Trinity, Humanity, Self-Knowledge, and Humility to name a few. Catherine’s use of imagery, metaphor, and everyday scenes from life make her works easy to read. We can appreciate her writing all the more when we realize that she suffered slander, ridicule, and violence throughout her life. She was often weak from fasting, yet she persevered. She did not teach her followers anything that she was not ready to live up to herself.

Catherine’s theology is still relevant today. She identified with Christ and this gave her the courage to persevere in her calling. Her theology is grounded in her denial of her self and total willingness to give God the glory for everything. We admire her for her courage, strong-willed determination, and obedience to God no matter what. Catherine calls us to lives of humility, grace, holiness, love and discipleship.

Margery Kempe – The Weeping Saint

Sometimes when the said creature was at sermons where Germans and other men preached, teaching the laws of God, sudden sorrow and heaviness filling her heart caused her to complain with mournful expression at their lack of understanding, desiring to be refreshed with some crumb of spiritual understanding of her most trusted and most entirely beloved sovereign, Christ Jesus, whose melodious voice, sweetest of all savours, softly sounding in her soul, said, ‘I shall preach to you and teach you myself, for your will and your desire are acceptable to me.’
Then her soul was so delectably fed with the sweet converse of our Lord, and so fulfilled with his love, that like a drunk she turned herself first on one side and then on the other, with great weeping and sobbing, powerless to keep herself steady because of the unquenchable fire of love which burned very strongly in her soul. Then many people were amazed at her, asking her what was wrong with her; to which she, like a creature all wounded with love, and in whom reason had failed, cried with a loud voice: ‘The Passion of Christ slays me.’
The good women, feeling sorry for her sorrows and astonished at her weeping and crying, loved her much the more as a result. And therefore they, wanting to cheer her up after her spiriitual labour, through sings and tokens – for she did not understand their language – prayed her, and in a way compelled her, to come home with them, not wanting her to leave them.
Then our Lord sent her grace to have great love and great favour from many persons in Rome, both religious men and others. Some religious came to such of her countrymen as loved her and said, ‘This woman has sown much good seed in Rome since she came here; that is to say, shown a good example to the people, through which they love God more than they did before.’
One time this creature was in a church at Rome where the body of St. Jerome lies buried, which was miraculously translated from Bethlehem to that place and is now held in great reverence there, beside the place where St. Laurence lies buried. To this creature’s inward sight St. Jerome appeared and said to her soul, ‘Blessed are you, daughter, in the weeping that you weep for people’s sins, for many shall be saved hereby. And daughter, don’t be at all afraid, for it is a singular and a special gift that God has given you – a well of tears which man shall never take from you.’
With such manner of conversing he highly comforted her spirits. And he also gave great praise and thanks to God for the grace that he wrought in her soul, for unless she had had such spiritual comfortings it would have been impossible for her to have borne the shames and wonderings which she suffered patiently and meekly for the grace that God showed in her. (The Book of Margery Kempe, pages 135,136)
My friends, after taking several weeks off from looking at the lives of Medieval Christian women mystics, we now return to the 14^th century. There are some very special women who lived during this century, Julian of Norwich, Bridget of Sweden (see post Sept. 12, 2016), Catherine of Siena, Dorothea of Montau, and Margery Kempe. Of these women, the most controversial is no doubt Margery Kempe. Her story is very intriguing, but she is worth studying because she was the very first English woman to write an autobiography. Her book gives us a good picture of Medieval life.
After reading the lengthy quote above, I’m sure many questions came into your mind. I don’t usually quote at such great length, but this time I want you to judge for yourselves.
Margery Kempe (1373 to 1440) lived in the prosperous medieval port of King’s Lynn in Norfolk. She married John Kempe and had fourteen children. Later in life she and her husband agreed to live separately. This was often done during the Middle Ages. The Church taught that celibacy was holier than marital relations. After the “purpose” for marital relations was fulfilled – having children – couples often moved apart. Some joined religious communities and spent the rest of their lives in serving Christ by working among the poor.
Being a married woman, Margery could not become a nun. So she chose to go on pilgrimages. Her longest pilgrimage was a journey to Jerusalem via Rome. In the quote from her book above, we see that some people seemed to have been blessed by her stay among them.
Margery began to have visions. She believed that Jesus spoke to her directly. Often in her visions she was an eyewitness to the events in the Gospels. Because she saw the damnation of souls she would weep as she had the visions. This weeping would be extreme and many times she would interrupt the sermons of the priests as they preached. Naturally she drew a lot of attention to herself. Some said she was a saint; others said she was putting on an act; still others said she had a demon.
When her husband became old and infirm, Margery returned home to care for him. On her way back to England she was arrested and examined as a heretic. At her examination however she revealed her thoroughly orthodox faith and she was able to continue on her way home.
At home one of Margery’s sons listened to her pleading and turned from his sinful ways to Christ. He married a good woman and they gave much comfort to Margery as she aged. Eventually both Margery’s husband and son died.
Margery traveled again and finally as an old women (she says 60) she returned home to Lynn to stay. She was met with mixed feelings. Some praised her piety; some censured her. Margery decided to write her autobiography, becoming the first English woman to do so. Below is a picture of a page of the only copy of her book in existence now put online by the British Library.

Because she could not read or write, Margery found a confessor to write her book. She wrote 89 chapters with the help of one scribe. Some time later with a new confessor she added 10 chapters.
So, what are we to make of Margery Kempe? She was a very intriguing woman. When she faced an examination by the Archbishop of York, Margery was secure enough in her own faith to reply boldly to the archbishop when questioned. The archbishop said very roughly to her, “Why do you weep so, woman?” She answered, “Sir, you shall wish some day that you had wept as sorely as I.” (p. 163) She was basically telling him that he needed to repent of his sins. The archbishop then examined her as to the Articles of Faith and she passed with flying colors. He did not know what else to do with her but let her go.
But what about the other extra-biblical things? What about her talking with dead saints or even talking with Jesus or Mary? What are we to make of her hysterics and her loud weeping? Were these real or a product of her imagination?
Margery saw her tears as prayers. She was weeping for sinners. She was weeping because of the suffering that Christ underwent for her sake and for all sinners. She wept because so many did not repent.
In the end, I believe that I will get to meet this extraordinary woman in Heaven. I have questions about some of her visions, but her sincerity is not in doubt. We must remember what the times were like. Mysticism was popular. She may seem strange to us today but she did not seem so to the many whose lives she touched.

Saint Frideswide – Patron of Oxford

It is virtually certain that Oxford developed around a mid-Saxon monastic church (the predecessor of the present Cathedral) at a major crossing over the Thames, and that the first head of the church was a princess named Frideswide.

John Blair: “Saint Frideswide: Patron of Oxford”

Dear Readers,

As I mentioned in my last post (9/14/16) I have had an opportunity to visit London and Oxford. While in Oxford I toured the famous Christ Church. Harry Potter fans will recognize the Great Hall. The pictures in this post were taken by me during the tour.

But even more exciting to me was the fact that the church gives credit for its original founding to a woman – St. Frideswide. Our tour guide emphasized St. Frideswide during our entire tour. Frideswide established the original monastery there around the turn of the eighth century.

Most of the present cathedral was built at the end of the twelfth century as a priory church for the Augustinian Canons who lived there. More additions were completed through the centuries. Christ Church still functions as a college in Oxford.

This shrine to St. Frideswide was built in 1289 but broken up in 1538 when the Reformer’s criticized praying to saints. Parts of the shrine were discovered in a well in the nineteenth century and restored to the church. The beautiful chapel and shrine were finished as we see them in this picture in 2002.

A beautiful stained glass window (by Edward Burne-Jones, 1858) graces the end of the Latin Chapel – the area in Christ Church commemorating Frideswide’s story.

There is a special chair in cathedrals for the archbishop to sit in when he visits. Above this special chair is another memorial to St. Frideswide. The women seated to her right and left are St. Catherine and St. Cecilia – two women who were also well known for their faithful acts of piety and charity. Both were also persecuted for their faith. Notice below the women an image of an Ox crossing a Ford!

Frideswide, (also called Frithuswith, or Fritha as she was known to family and friends), was born around 650 AD. She was born a princess to King Didan of Oxford and Queen Sefrida. Sefrida was a very godly woman, known for her charitable works. Her parents, Didan and Sefrida loved her very much.

Frideswide was carefully brought up by a governess, a holy woman named Elgitha. Frideswide began to love and honor God under Elgitha’s teaching and her life took a spiritual direction from an early age. She was a gifted student and within six months had learned the entire Psalter.

After her mother died Frideswide lived in Oxford with her father. She persuaded him to give her some land so that she could build a church.

The period between 650 and 720 was the age of the great monasteries. Many were founded by kings and princes, and in our story a princess. These were “double” monasteries, where men and women both lived and worshipped and served. At this time the monasteries were mostly self-governing. It would be many years before the monasteries were consolidated under the rule of the organized church.

Frideswide and twelve other women formed a convent. Her fame spread not only as a pious woman, but it was known that she was rich and beautiful. This attracted Aelfgar, the Earl of Leicester and he pressed his suit for her hand.

Here is where the story gets interesting. Frideswide refused to get married. She desired only to serve Christ for the rest of her life. This made Aelfgar angry and he decided to take Frideswide by force. He traveled to the forest where she was living. He was struck blind as he neared Frideswide! Only after he repented and asked for her forgiveness was his sight restored. In another version of the story, Aelfgar sent two messengers ahead with flattering words and his offer of marriage. Frideswide rebuffed them and they returned to Oxford to report to Prince Aelfgar. They were struck blind as they entered the city.

Like other “legends” the story is probably embellished, but no doubt there is a kernel of truth in the various accounts of Frideswide’s life. Something certainly happened to convince Aelfgar to leave Frideswide alone. God certainly blessed Frideswide and the community with her service to them.

Here is one account of the story according to William of Malmesbury (c. 1125) from John Blair’s book, “Saint Frideswide: Patron of Oxford” (p. 29, 30).

In old times there was in the city of Oxford a monastery of nuns, where rests the most holy virgin Frideswide. A kings’ daughter, she spurned a king’s bed, avowing her chastity to the Lord Christ. But the king had set his heart upon marrying the virgin, and when prayers and flatteries had been spent in vain he prepared to take her by force. Frideswide learnt of this and fled into a wood. No refuge could be secret from the lover, no coldness of heart could deter him: he followed the fugitive. So once again, when the young man’s frenzy became plain, with God’s help she entered Oxford at dead of night by means of hidden ways. By morning the persistent lover had hastened there too, and the girl, now despairing of flight and too weary to go any further, prayed to God for protection for herself and punishment for her persecutor. As he passed through the town gates with this thegns, a heaven-sent blow struck him blind. Understanding the wrongfulness of his persistence, he placated Frideswide by means of messengers and recovered his sight as quickly as he had lost it. Thus it came about that kings of England are afraid to enter or lodge in that town: it is said to bring ruin, and they all shrink from the danger of putting it to the test. So the woman, secure in her maidenly victory, established a monastery there where she ended her days, submitting to her bridegroom’s call.*

In the time of king Aethelred, the Danes, doomed to be slain, fled into that monastery and were consumed by fire together with the buildings through the insatiable anger of the English. But soon the sanctuary was purified by the king’s penance, the monastery rebuilt, old lands returned, new possessions added. In our own time** only a few clerks remained there, who lived as they pleased so Roger bishop of Salisbury gave the place to Wimund, a canon of excellent learning and no mean holiness. He toiling fruitfully at the task entrusted to him, established there for God many canons to live according to the rule.***

*This “bridegroom” is the Lord Jesus Christ.

** c. 1125

***The canons lived under the rule of St. Augustine.

Frideswide lived happily at Oxford for many years. She eventually retired to Binsey, where she built a chapel. She prayed for water and a spring appeared. You can visit that site today. She eventually died on October 19, 727. She was buried at St. Mary’s church.

I was happy to be able to climb up the tower of St. Mary’s. Here is a view from there.

Women in Ministry – Global Perspectives

Dear Readers,

I am going to be taking a short break from the weekly posts. I am going to study for a Doctor of Ministry degree. The track is called, “Leadership in Global Perspectives”. I am really excited about this opportunity.

My doctoral dissertation will be about women in ministry. I would like to write a book – a devotional – that includes stories of women that God has used in Kingdom work. God has called His daughters to serve in the Kingdom all through history and from all parts of the globe – hence the appropriateness of the Global Perspectives’ track.

My blog posts include over 200 women now. I would like to research the stories of 165(6) more from Africa, Asia, South America, Australia, the Islands, and other minority ethnic groups in Europe and North America. This devotional should be a daily encouragement to women to answer their call from God as so many others have done before them.

An important reason for writing the book is to show that God does indeed use women in ministry. But equally important is a list of resources for women to use. I have been blessed by each and every book or article I have read. An important part of the devotional will be a bibliography in the back containing a list of the many books available. Other women will be blessed too as they read these inspiring stories.

So, I am off to London for 10 days with my colleagues. We will be studying global issues and how to minister more effectively to all cultures. Christianity has always been a global religion, but now that the world has “shrunk” we have the opportunity to reach every nation with the Gospel.

There is only one place in the Scriptures that gives us an indication of when Christ will return. “The gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.” (Matthew 24:14) Now with technology, GPS, easy travel, more cooperation between some countries, and the many new Mission Organizations I believe that we can reach every nation. This is exciting for all of us who look for and love His appearing.

When I return, we will pick up with fourteenth-century Christian mystics. In the meantime, check out some of the books listed in the Reviews. They will give you much to think about.

St. Birgitta of Sweden

Blessed may you be, my Lord Jesus Christ. By your precious blood and by your most sacred death, you redeemed souls and mercifully led them back from exile to eternal life. Birgitta of Sweden

For the last several months we have been looking at Christian women mystics of the Middle Ages. We have covered twelfth century mystics such as Hildegard of Bingen and the Beguines (posts 7/26/16). Next we related the stories of many thirteenth century mystics such as St. Clare of Assisi, Hadewijch, and Angela of Foligno (posts 7/27/16 through 8/6/16). Then I posted reviews of the books that have more information about these amazing women (Review #17, posted 9/5/16). If you read these books you will be inspired, challenged, and blessed.

Now let us turn our attention to fourteenth century mystics. In this group are some of the most famous women in church history – Birgitta (Bridget) of Sweden, Julian of Norwich, Catherine of Siena, Dorothea of Montau, and Margery Kempe.

I am looking forward to talking with these women when I get to Heaven. Birgitta especially is very intriguing to me. She led such a selfless life. She gave away most of her wealth. And I am truly amazed at her courage. Though she was obviously a humble woman, Birgitta did not shrink from confronting leaders, even the pope.

St. Birgitta (or St. Bridget) of Sweden is as famous in the Netherlands as Joan of Arc is in France. Birgitta (1303-1373) is remembered for her work among the poor and destitute. Her piety is renowned. We are blessed to have her story, much of which is in her own writings.

There has been a resurgence of interest in Birgitta’s writings and many books are now available for you to read. Her “Revelations” and “Prayers” are beautiful. Some are controversial for Protestants, since Birgitta prayed to the Virgin Mary. I think that we need to remember the time during which she lived and focus on her obvious love for the Savior. She proved her love by her many works of charity. She not only fed the poor, but she rescued many girls from a life of sin. The people of Rome gave Birgitta the title of “The Angel of Rome”.

I have already posted a story on Birgitta (July 15, 2011). I gave a summary of Birgitta’s life – her marriage to Ulf Gudmarsson, her eight children, her widowhood and subsequent travels, her work among the poor, and her founding of the religious order that is named after her and still in existence today.

The previous post also contains more about her efforts to convince Popes Clement VI, Urban V and Gregory XI to move from Avignon to Rome. The background for this was the decision of the popes to move their seat to Avignon, France in the early fourteenth century. Many called this “The Babylonian Captivity”. Most of the faithful believed that the right place for the papacy was in Rome, where the church had reportedly been founded by Saint Peter. But because of the influence of the powerful French kings, the popes had lived in Avignon since 1305. Birgitta believed that the reform of the Church would begin with the return of the papacy to Rome. Eventually the papacy would return, but Birgitta did not live to see it.

In the first post I did not say much about Birgitta as a mystic. I did not tell of her visions or the miracles that she did. For example, I did not state that the reason she went to Rome was because she was following God’s direction to go there. In this post, I would like to say more about her mystical experiences and her writings.

St. Birgitta (or St. Bridget) was born in June of 1303 in Finsta, Sweden. She was the fifth child of aristocratic parents, Birger Persson, a knight and a governor, and Ingeborg Bengstdotter. They were very devout Christians. Her parents were related to the king of Sweden and had influence at court. Birgitta spent six years as lady-in-waiting and advisor to King Magnus II and Queen Blanche of Sweden and Norway. This tie to the nobility would enable Birgitta to have the opportunity to stand in front of popes and kings, denouncing them for their worldliness and asking for reform.

Birgitta and Ulf Gudmarsson were happily married for twenty-eight years and had eight children. One of these children was Katherine – later St. Katherine of Sweden. Katherine would go on to continue Birgitta’s work in Sweden.

After Ulf died, around 1344, Birgitta experienced a vision as she was praying. In this vision a voice spoke to her from a bright cloud, “Woman, hear me; I am your God, who wishes to speak with you. Fear not, for I am the Creator of all, and not a deceiver. I do not speak to you for your sake, but for the sake of the salvation of others …. You shall be my bridge and my channel, and you shall hear and see spiritual things, and my Spirit shall remain with you even until your death.”

An Aside:

What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. (I Corinthians 14:26

One of the hardest things for Christians of the twenty-first century to accept is the idea of personal visions from God. I believe that during the Medieval era especially, women and men did receive dreams or visions from God. The Christian mystic believes that God gives a type of revelation today. These revelations are not at the same level as the Scriptures. They are merely a spiritual word from the Holy Spirit.

There are several tests for the genuineness of visions. How would Birgitta or any other of the mystics know that it was the Spirit instructing them and not Satan?

In the first place, the dream or vision is not placed on the same level as Scripture. It is a secondary revelation and must be tested by the Scriptures.

Secondly, though Birgitta may have had some access to the Scriptures as a wealthy woman, she probably did not have the ready access to the Scriptures that twenty-first century Christians have. When we have such ready access to the Word, visions are less necessary. Today, Muslims are receiving visions of Christ for the same reason. They don’t have the Bible and God is graciously appearing to them in order to bring them to Christ.

Lastly, Birgitta’s vision was not for herself. It was for others. God was calling her to be a witness for Christ and a channel for their salvation.

Back to Birgitta:

Birgitta had been experiencing visions since childhood, but after her husband’s death her revelations became more frequent. She was directed by God to speak to others. She traveled and spoke to kings and popes directly. She sent messages denouncing the evils of the day. She was a counselor and advisor to all who called on her. God also directed her to guide in a positive way, establishing the Order of the Most Holy Savior. Later the name of her monastic community would be changed to the Order of the Brigittines. King Magnus donated a former castle as a residence for the nuns.

Birgitta was given instructions for how to build and organize her convent in a vision. The convent would be primarily a place for education. It would be a double community with both priests and nuns. The convent would be governed by the Rule or Regula. Birgitta’s daughter Katherine became the first abbess.

In 1349, Birgitta received a vision from God telling her to go to Rome. Birgitta obeyed, and lived in Rome until her death. She left temporarily at age 70 to visit the Holy Land with a son and daughter. She died on the return trip in 1373.

Birgitta was led by God to put her visions and teaching into writing. As was the custom of her day, Birgitta had confessors (Prior Peter and Master Peter) who wrote her Vita (the story of her life). In it they recorded her biography, and her revelations and prayers. These give us an account of her life in Sweden, Italy, and the Holy Land. The “Revelations” were probably in print as early as 1492 and many editions have followed throughout the centuries. Her “Four Prayers” are often reprinted as a stand alone booklet. Another popular booklet is “The Fifteen Prayers of St. Bridget”. These are only a part of her complete works.

Birgitta’s life and her writings have been an inspiration to many. Her chief characteristic was prayer. Birgitta never wavered in her trust in God. Many Christian women have followed in her footsteps devoting themselves to prayer and good works. In 1999 Pope John Paul II declared Birgitta to be the patron saint of Europe.

Book Reviews #17 – Women Christian Mystics

Above all, keep fervent in your love for one another, because love covers a multitude of sins. Be hospitable to one another without complaint. As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God. Whoever speaks, is to do so as one who is speaking the utterances of God; whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen. (I Peter 4:8-11)

Medieval Christian women spent their lives using their gifts in service to one another as commanded by Peter in this Scripture. They believed that following Christ meant sharing the Gospel and ministering to the poor as Jesus did.

For some women during the Medieval Age this included a mystical experience. Scholars agree that both the definition and the description of mysticism are difficult to explain. It is not magic or paranormal experience. It does not consist of a preoccupation with special revelations or visions. Religious mystics simply want to be closer to Christ and to experience Him in more than just an intellectual way.

The following four books are just a few of the books that give a general picture of some of the Mystical Saints of the Thirteenth Century. Try to place yourself in their century and imagine what it would have been like to be a Christian living during the time of the Crusades, the Black Plague and a very corrupt Church. Their lives were very different from ours.

I hope you enjoy these books. These women have pretty much been forgotten. It will be fun to meet and talk with them in Heaven!

(Reviews of Medieval mystics from later centuries will follow every few weeks.)

— Perrin, David B., Editor, Women Christian Mystics Speak to Our Times, (Sheed & Ward, Franklin, Wisconsin, 2001).

This book is a collection of essays on Women Christian Mystics written by various authors who are experts in the history of women and religion.

Part One helps us understand the lives of women in the Medieval Age. There is a very good explanation of mysticism and how it fits into the religion of women in the Middle Ages. Though they lived in a different time, we share the same concerns about following God, life, and our love for the Savior.

Part Two contains brief biographies of Catherine of Siena, Marie D’Oignies, Julian of Norwich, Teresa of Avila, Hildegard of Bingen, Therese of Lisieux, and Elizabeth Ann Seton.

The essays help us to understand the contributions the women saints of the Middle Ages made to the church. We have much to learn from them. Many of the issues they dealt with are still relevant today. We all need to know how to serve God best. Our practices today may be different, but our call to serve by loving God and others is the same.

— Swan Laura., The Wisdom of the Beguines: The Forgotten Story of a Medieval Women’s Movement, (BlueBridge, Katonah, New York, 2014).

This was one of the most interesting books I have ever read. The Beguines were groups of devout women who began forming over 800 years ago (12^th Century) in the Low Countries and spread across Europe. They were not nuns but groups of women committed to living and worshipping and working together to follow Christ by deepening their own faith and serving the poor. The Beguines did not take vows but made their own rules. They were all encouraged to read and study. They were expected to support themselves. Some came with rich inheritances that they shared with everyone. Others learned trades, especially in the cloth industry.

Beguines came from every social class – nobility and aristocrats, middle class and merchants, widows, daughters of knights, urban poor and rural poor. They spanned all ages, fourteen to eighties or beyond. They were self-supporting and independent.

If I wanted to devote my life to Christ by joining a service group of women, this would have been my ideal.

The Beguines left us a great legacy. We have preserved for us beautiful art work, songs, poetry, and writing. Most of all the Beguines gave us an example of serving Christ by helping the poor and marginalized. They showed wisdom, courage, and strength as they worshiped God as they felt called. They would have been great in any century!

— Dreyer, Elizabeth A., Accidental Theologians: Four Women Who Shaped Christianity, (Franciscan Media, Cincinnati, Ohio, 2014).

Not all of us are called to be “theologians”, yet as Christians we all do theology. Theology is just the study of God. We learn about God every time we read our Bibles. When we try to make sense of it or summarize it, we are doing theology.

Four women have been made “Doctors of the Church” by the Roman Catholic Church because they made significant contributions to the church. They are – Hildegard of Bingen, Catherine of Siena, Teresa of Avila, and Therese of Lisieux. The church has finally recognized these women for their work by given them the accreditation they deserve.

As Protestants we may have some differences of opinion regarding ecclesiology, but let us remember that these women were products of their cultures and circumstances. In the main, we can still learn much from them. I would submit though that even Protestants can appreciate the theology of these saintly women. The women based the greater part of their theology on the Scriptures.

One of the most important things is that they lived out their beliefs. They are good examples to us of how to love and serve Jesus by loving and serving others.

As I read this book I was glad that the church has finally decided to give credit where it is due, not matter the gender, and I hope more recognition of women will follow in the years to come.

— Foligno, Angela., The Complete Works of Angela of Foligno, (Paulist Press, New York, New York, 1993).

We do not have very many details of Angela’s life outside of her writings. We know that she was born to a prominent family in Foligno, a few miles from Assisi. Her father died when she was young. She was rich, proud, beautiful, and educated. She lived for worldly pleasures until her conversion in 1285 when she was thirty-seven years old.

Angela decided to only work among the poor and she sought out a way to do that. In 1291 the Franciscans of San Francesco’s in Foligno permitted her to take the habit and make her profession in the Third Order of St. Francis.

After a pilgrimage to Assisi, Angela returned home to begin her spiritual journey. This was described in Angela’s book. The first part of the book is the Memorial, Angela’s inner spiritual journey. The second part of her book, Instructions, gives us glimpses of her life as a spiritual mother.

This book published by the Paulist Press was translated into English by Paul LaChance, O.F.M. It contains a background study and brief biography of Angela in the fifty-page Introduction. The text follows of the two parts of the book and is very interesting to read.

Angela cared for the poor until her death in 1309.

Like many other Christian Mystics in her day she shared the common characteristic of love for the poor. Most of these women were born into wealth but gave it all away. They were all touched by the life of St. Francis and desired to follow in the footsteps of Jesus as Francis did. Truly they obeyed Jesus’ when He said, “If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me.” (Matthew 19:21)

Christian Women of the Thirteenth Century – Part 3

This summer we have looked at some amazing lives of the Christian women who lived during the Middle Ages. These women all sought to grow closer to God and to follow in the footsteps of the Savior by serving the poor. There were a number of ways they accomplished their goals of piety and charity.

Some women, such as Mary of Oignies and Hadewijch were Beguines. The Beguines did not take vows but made their own rules. They were all encouraged to read and study. They were expected to support themselves. Some came with rich inheritances that they shared with everyone. Others learned trades, especially in the cloth industry.

The independent lifestyle of the Beguines helped them to work with the poor and marginalized without having to be under the control of local bishops or noblemen. They did not want to be like the nuns who were often not allowed to leave the cloisters. The Beguines wanted the freedom to choose to work among the poor in their own way.

A few women became “anchoresses”. They took vows. They lived alone, usually in a cell attached to a church. They often had windows to use for light and business. One window faced the altar. Elizabeth of Spalbeek (see last week’s post) was an anchoress.

Many women, like Clare of Assisi (founder of the Poor Clares), wanted to attach themselves to a religious order that they admired. Clare joined the 3^rd Order of the Franciscans. These “tertiaries” were not quite nuns, not quite lay people. They took vows of poverty. They had a little more independence than the nuns. They loved Christ enough to devote their whole lives to Him. They showed their love through acts of mercy. Their independence allowed them to travel while they ministered.

Other women sought the safety and protection of a cloister to serve Christ. The monastic movement had begun centuries earlier. It went through many changes. In the Middle Ages many monasteries followed the order of St. Benedict. They took vows of poverty, chastity, and obedience. The nuns who lived in the monasteries sought to live a Gospel life. There was a loose style of democracy. The nuns often voted for their own abbess. Usually the cloister was under the authority of a priest or bishop.

Women sought a life of service in the church for various reasons. Some were widowed. Some had not found a marriage partner. Some were orphaned. Many just wanted to follow in Christ’s footsteps as their calling. Some joined a convent because they could get an education there. In the monastery/cloister women had access to the Scriptures and many other books. Art, drama, and music flourished in the cloisters.

One very famous cloister was the Helfta Convent. Three famous women lived at this convent – Mechthild of Magdeburg, Mechthild of Hackeborn, and Gertude (The Great) of Helfta. This convent was located near Eiselben in Saxony. It became famous as an intellectual and spiritual center for women. The women were known for their scientific work, art, and music. It was a center of mysticism as well.

Young girls and orphans were accepted at Helfta for schooling. The sisters also were skilled in craftwork, especially the making of books. Their choir was also renowned.

Mechthild of Magdeburg (1210-c.1280)

Mechthild was born into a noble family and most likely grew up at a small court. At the age of twelve she received the first of a series of “greetings” from the Holy Spirit. These divine encounters had a great effect on her and when she was nineteen she decided to devote her life to God. Mechthild became a Beguine and eventually became the abbess of her group. She was highly educated and had great writing abilities.

She continued to have visions but did not reveal them to anyone until she was in her forties. She had a friend and confessor, the Dominican Heinrich of Halle, who persuaded her to document them. Mechthild spent years writing down her love songs and visionary experiences, carefully shaping her words as God directed her. Her writings were quickly copied and circulated.

Mechthild wrote in a Low German dialect. Her masterpiece, The Flowing Light of the Godhead, was comprised of seven books that contain beautiful prose, poetry, visions, letters, parables, reflections, allegories, prayers, criticism, and advice. These books give a picture of Mechthild’s journey toward God. They are still widely read today. Mechthild wrote these books as a message to both lay believers and the clergy. She was concerned about the laxity in the church.

As an older woman, Mechthild’s life was fraught with difficulties. The church began to persecute the Beguines. She, as well as others, had been critical of the immorality of the local priests. In retaliation, the church tried to place restrictions on the Beguines. Mechthild may have decided to join a cloister rather than submit to a parish priest. Around 1270 Mechthild joined the monastery at Helfta. The abbess, Gertrude was happy to welcome Mechthild into the Cistertian community of gifted and pious nuns.

Here Mechthild continued to write until her death.

Mechthild of Hackeborn (1241-c.1298)

Mechthild joined the convent when she was seven years old. She was very gifted musically. She became the choir director and the chantress and was called “the nightingale of Christ”.

Mechthild had experienced mystical visions since childhood but like our other Mechthild (of Magdeburg) she was reluctant to reveal them to anyone until she was nearly fifty years old. Even then she shied away from writing. Two members of the community (one of whom might possibly have been Gertrude, see below) compiled them, at first without her knowledge, into a work composed of five books – the Book of Special Grace. After her death another book was composed telling of her life and death. These books became very influential in their day.

Gertrude the Great of Helfta (1256-1302)

Gertrude joined the convent when she was only five years old. Unlike the two Mechthild’s she was not nobly born and was probably an orphan. At a very young age she showed great intellectually ability. She was educated by the gifted Mechthild of Hackeborn. Gertrude studied science, art, and theology. She spoke and wrote Latin and Greek fluently. She translated parts of the Bible into German.

Gertrude experienced her first vision when she was twenty-six years old. She later said that it was the most important day of her life. Gertrude had been living a life of pretense. When she had her vision she turned her life over to Christ, finding a new joy in her Christian life.

In her book, “The Herald of Divine Love” she says, “My God, you who are all truth, clearer than all light, yet hidden deeper in our heart than any secret, when you yourself resolved to disperse the darkness of my night, you began gently and tenderly by first calming my mind, which had been troubled for more than a month past. This trouble it seems to me served your purpose. You were striving to destroy the tower of vanity and worldliness which I had set up in my pride, although, alas, I was – in vain – bearing the name and wearing the habit of a religious. … From that hour, in a new spirit of joyful serenity I began to follow the way of the sweet odor of your perfumes (Song 1:3) and I found your yoke sweet and your burden light (Matt. 11:30) which a short time before I had thought to be unbearable.”

Gertrude’s important books are – “The Herald of Divine Love” and ‘The Spiritual Exercises”. These books teach the priority of service to the poor over the pleasure of private prayer. Glimpses of pious community life come through these writings.

The Helfta Convent was an outstanding place for women especially during the Medieval age. Founded in 1229 in the grounds of Mansfeld castle, it moved to the village of Helfta in 1258. The buildings were destroyed and rebuilt many times. In 1542 the land was secularized and fell into disrepair. In 1950 the land was returned to the people of the GDR and became a community fruit farm. In 1994 the “Friends of Helfta”, German Catholics, collected funds to purchase all of the buildings and 30 acres. In 1998 restoration work began. In 1999 Cistercian Nuns from Seligenthal, Bavaria moved into the convent.

Today the convent remains a place for women to live, pray, and work. The convent is considered a center of spirituality. You can actually visit. They host seminars, retreats, and spiritual exercises, short-stays, and guided tours.

Christian Women of the 13th Century – Part 2

I urge you again and again to practice true love and to aspire to truth and perfection, that you may satisfy God, please Him, and do Him honor and justice, first in Himself (God’s Presence) and then in the good people He loves and who love Him, and may you give them all they need whatever their state may be. This I urge you to do unceasingly, and this I have done since I came among you, for it is the best and most becoming way to serve God.- Hadewijch, 13^th Century Beguine

We have been looking at the lives of Medieval Christian women. In previous weeks we saw that many women desired to follow in the footsteps of Jesus by serving the poor. Many sought a life of contemplation as well. The women were more or less educated depending on their circumstances. The church was beginning to develop theology by this time and the women’s lives were affected by it.

There were three forms of Medieval theology, two main types and a variation. There was scholasticism, primarily the scholasticism of Thomas Aquinas. This theology was considered the more intellectual theology and we find these theologians in the universities. The second group of theologians includes St. Benedict and others who wrote biblical theology from their perspective as monastics. They believed that their theology should come out of their fingertips and so we find them concerned with following Jesus by working among the poor. They were no less intelligent, they just expressed their theology in a different way.

There was another group of theologians during the thirteenth century who tried to make theology accessible to the people. This has been called vernacular theology. This theology is primarily distinguished from the others because it was written in the language of the common people. Anyone who could read could benefit from the writings of the pious men and women who put the Gospel and other instructions into their own tongue. The theological truths were the same; only accessibility changed.

Because university education was denied to women, very few could write in Latin, the official language of church and scholars. Some, like Hildegard of Bingen, taught themselves anyway. But most of the female religious taught or wrote in their own tongue. The people were glad to have something they could understand and so many of the mystics had large followings. This could create a problem for the jealous clerics. We should not be surprised to find that the church persecuted the Beguines and other female religious. Many Christian women were arrested and exiled or forced into cloisters. At least one (Marguerite Porete) was burned at the stake. Hadewijch, a very intelligent, self-taught woman wrote in the vernacular. One unique Beguine, Elizabeth of Spalbeek, related the Gospel in the form of live performances. The stories of these three women follows.

Hadewijch – (13^th Century)

Historians have been unable to discover exact dates for Hadewijch’s birth and death. We do know that her writings were circulating between 1220 and 1240 so it seems reasonable to place her in mid-thirteenth century. Most of what we know has been deduced from Hadewijch’s writings.

Hadewijch wrote in Middle Dutch, so perhaps she came from somewhere around Antwerp. She knew French, Latin, and Provençal, in addition to Dutch. Her knowledge of the Scriptures was formidable. She was also familiar with writers such as Saint Augustine, William of Saint Thierry, Richard of St. Victor, Bernard of Clairvaux and others of the mystical tradition. This education suggests that Hadewijch came from an aristocratic background.

She appears to have been a Beguine (see post July 27, 2016) and was perhaps the head mistress in a beguinage. She wrote extensively producing at least thirty-one letters, forty-five poems in stanzas, fourteen visions, and sixteen poems in couplets. Hadewijch is considered one of the most exquisite crafters of poems of “courtly love”. The “courtly love” literature was popular in the Middle Ages. One of the themes involved placing one’s love on a pedestal and striving to obtain the seemingly unreachable. Hadewijch used the themes but wrote hers as an expression of her longing for God.

Besides writing, Hadewijch spent most of her life helping the poor, the elderly, the ill and the neglected. Her writings exhort her sister Beguines to follow her example by engaging in prayer, contemplation and charitable works. (See quote at top of this post.) Her writing also reveals her strong belief in the importance of community and relationships in the community. Through it all is expressed a belief in the Trinity and devotion to the Lord Jesus Christ.

Scholars surmise that toward the end of her life Hadewijch was evicted from her beguinage and forced into exile. Reasons are unclear, but in one of her letters she expresses her longing to be with her sisters again. It is sad, but we do not know any more of Hadewijch’s life or death. I look forward to finding out more in Heaven!

Today, Hadewijch’s writings are considered to be among the masterpieces of literature from the Low Countries. You can find many of her beautiful poems online.

Marguerite Porete (1250-1310)

Like Hadewijch, most of what we know of Marguerite of Porete comes from her writing. It seems that she was a Beguine and was either a solitary itinerant or belonged to a small community.

By the late thirteenth century the church was persecuting the Beguines because of their independent attitude. Unfortunately for Marguerite, the church made an extreme example of her, condemning her and burning her at the stake.

Marguerite had written a book, The Mirror of Simple Souls, that the church banned and burned. Some of Marguerite’s mystical views seem very far out (such as her ‘mystical union of our will with the will of God’). We have seen that the mystics had a wide range of views from very unbiblical to very Scriptural. Yes, some of Marguerite’s views seem strange to us, but other mystics were even stranger and they did not get burned at the stake. Why did Marguerite get treated so severely?

There were several reasons. For one thing, Marguerite was the victim of politics. It seems that Marguerite was an easy target for Philip IV who was busy trying to prove to the pope that he was a defender of the Catholic faith. The French king Philip the “Fair” held an inquisition against heretics and Marguerite was the first one to be condemned to death by burning at the stake.

Secondly, it seems that Marguerite’s real crime was in writing The Mirror of Simple Souls in the vernacular rather than in Latin, and it had a popular following. Religious authorities did not like it when someone claimed that their authority to write or teach came directly from God and not the church hierarchy; the theological elite wanted control over all teaching and told Marguerite to stop. Marguerite continued to teach so she was arrested in 1309, put on trial and burned at the stake on June 1, 1310.

Though church officials tried to destroy every copy, The Mirror of Simple Souls did not get completely incinerated at the hands of Marguerite’s inquisitors. It is hard to see why a mystical story written in a popular literary style should be such a threat to the church. The book is an allegory in which characters have conversations about love and theology. Marguerite ‘s surrender to Christ and her piety come through. Thankfully, seven hundred years later Christians can still read this poetical masterpiece.

Elizabeth of Spalbeek (1246-1304)

During the Middle Ages dramatic performances were used to educate and to entertain. Miracle plays, morality plays, and stories from the Bible were very popular. One favorite was a re-enactment of Christ’s Passion and Crucifixion.

Since women were forbidden to preach from a pulpit they looked for other ways to share the Gospel. Many turned to drama as the medium to share the story of Jesus. One of the most well-known was Elizabeth of Spalbeek.

Some of what is known about Elizabeth comes from a “vitae” (life story) written by one Philip of Clairvaux, an abbot at a Cistercian monastery. Philip wrote a report on Elizabeth’s reported miracles and her stigmata. Hers was the first documented case of a stigmata after Francis of Assisi. Though this phenomenon was and is still questionable, it was a part of Elizabeth’s story.

Elizabeth was born into a noble family in the village of Spalbeek in Belgium. She lived most of her life in a cell in a local chapel with a large window looking out to the altar. Her performances of the Passion of Christ became very popular. She attracted audiences from far and wide. Besides her gift of performing, Elizabeth was also known for her ability to discern people’s problems and give spiritual counsel.

The goal of Elizabeth’s teaching was the reform of the clergy. As mentioned before in other stories on tis blog site, the clergy had become lazy and indulgent. Elizabeth challenged her audience, especially the priests, to try and understand what Jesus suffered for them. She advocated for more gratitude in the priests’ preaching. Abbot Philip understood her. He said, “she teaches faith in the Passion; in her joy and cheerfulness after pain, she teaches faith in the Resurrection; … faith in the mission of the Holy Ghost… her desire for the salvation of all and … her sorrow over humanity’s ingratitude and loss of absolution.” The audience should be moved to “strength of faith and to love of charity and to practice of devotion!”

These three women, Hadewijch, Marguerite, and Elizabeth were Beguines and lived their lives in service to Christ and to those around them. They all strived to communicate Christ’s love, two by writing and one by performing plays. They all taught in the language of the people so many thousands were touched by their ministries.

These mystics lived during a time period that is very unfamiliar. I encourage readers to look up their stories and their writings to enrich their own knowledge of history. You will be blessed!

But a little warning – These women, especially Marguerite had “visions” and “dreams” that were questionable. I believe that we should take the good part from their lives of service as our example. Whether their visions were from God, their own imaginations, or the devil, I prefer to be cautious but considerate.

Author: Mary Walker