All posts by Mary Walker

Women Christians of the 13th Century

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. To help us understand why they served others in this way, let us look at what religion was like in the Middle Ages.

During the twelfth century the Church began to allow various religious movements to open up under their authority. We are very familiar with St. Francis of Assisi (1182 – 1226). Another popular order was the Benedictines under St. Benedict. These were called “mendicant” orders because they took vows of poverty. The men and women who joined the mendicant groups were not part of the hierarchical priesthood of the Roman Catholic Church. These groups were separate and were recognized as legitimate religious orders by the pope as long as they did not depart from the Roman Catholic doctrines. They chose to serve in monasteries or other Christian communities rather than in a formal way in the church.

One of the main reasons that these mendicant groups were forming was because the Roman Catholic clergy during the Middle Ages were living a far too rich and decadent lifestyle. Many were involved in licentiousness and ignorance of the Word of God. They did not look anything like our Jesus Who was poor and “had no place to lay his head” (Matthew 8:20). The mendicants wanted to call the Church back to the Gospel and true holiness. They wanted to follow in Christ’s footsteps.

Francis of Assisi turned away a wealthy inheritance and went to live among the poor. He took a vow of poverty. He also strove to reform the church. He and his followers spent their time caring for the poor and sick. He believed that he was following more faithfully in Jesus’ footsteps. A time-honored saying that is attributed to him goes, “Preach the Gospel always, and if you must, use words.” His message of reform spread all across Europe and the East. St. Francis is still honored today for his example of love and care to even the lowest, most forgotten people.

Many religious women, including the Beguines (see post July 27, 2016) were followers of Francis of Assisi. St. Clare founded the Poor Clares in the hope of renewing the Church and society while working among the poor. Two other women whose lives were influenced by Francis of Assisi were St. Elizabeth of Hungary and Blessed Angela of Foligno.

St. Clare of Assisi (1194-1253)

Clare was a beautiful Italian woman born into nobility. Even as a young girl she was known for her piety and her kindness. A story is told that she used to hide the food from her plate so that she could later give it to the poor.

When she was sixteen years old, Clare heard Francis of Assisi preach. She had been promised in marriage to a wealthy man but she refused a life of ease. Instead she put on sackcloth and went out to care for the poor.

Other women began to follow Clare including her mother and sister. Francis of Assisi built a little cloister for them near the Church of St. Damian. In 1215 Clare founded the order of Poor Clares. They devoted themselves to prayer, penance and service. The Poor Clares also took vows of poverty and renounced property ownership.

Clare never left her cloister but did maintain her friendship with Francis of Assisi and many others. In spite of being bedridden for the last twenty-eight years of her life (probably due to severe fasting) her influence was great. She and the group of women serving with her were responsible for extending the reforms started by St. Francis to the church and to society.

The Poor Clares spread beyond Assisi to other towns in Italy, England, France, Germany, and Bohemia. Today the Poor Clares number over 20,000 sisters in 70 countries.

Clare died on August 11, 1253 of natural causes. In 1255 Clare was canonized as St. Clare by Pope Alexander IV.

Elizabeth of Hungary (1207 – 1231)

Elizabeth of Hungary (also known as Elizabeth of Thuringia) is remembered as the “Patroness of the Poor”. Born into wealth and luxury, Elizabeth spent most of her life giving it all away. Her beloved husband Ludwig, a ruler of Hungary, even encouraged her to give away their money. Elizabeth cared for lepers, built hospitals, and visited prisoners. She prayed with them and even purchased freedom for some.

Ludwig died when Elizabeth was barely twenty years old, leaving her with three children. Her cruel in-laws tried to get rid of her and steal her inheritance. Her own family came to her rescue. When she received her dower money she immediately gave a quarter of it to the poor. Elizabeth built a Franciscan hospital in Marburg.

Elizabeth had promised Ludwig that there would never be another man for her. She renounced the world and went to live at a Franciscan house in Eisenach. Her oldest son, Hermann ruled in Ludwig’s place with help from his uncle as his regent. Her daughter Sophia married Henry II, Duke of Brabant. Sophia was the ancestress of many of the branches of the house of Hesse. Gertrude eventually became the abbess of the convent of Altenberg.

Elizabeth became the first tertiary in Germany. A tertiary is like a nun, but does not take all of the vows of submission. Elizabeth of course lived a life of chastity and obedience, but kept her great wealth to help the poor. She tried to fill the third vow of poverty by living like a poor person even though she was very wealthy. She stayed in a very small house and wore plain clothes. She never purchased any luxuries. She labored at spinning wool to earn extra income to give to the poor. It was said that no one would have ever known that she was a princess.

Elizabeth literally wore herself out working among the poor. She died of exhaustion in 1231. She was only twenty-four years old. She was buried in the chapel attached to the hospital that she had founded. Many lepers, blind, lame, and poor came to her funeral.

The hospital that Elizabeth built at Wartburg no longer exists, but the little fountain that was attached to it is still there. At this fountain Elizabeth was known to have washed the clothes of the poor with her own hands. It is still called “the Fountain of Elizabeth”.

Angela of Foligno (1248 – 1309)

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 says in her writings that she was convicted of her sins and feared going to hell. She wept and prayed constantly. One day she confessed her sins to a Franciscan chaplain, Brother Arnaldo who would become her confessor and the writer of her revelations. Angela felt great relief at the promise of God’s forgiveness for her sins and began a new life of penance and contemplation. She gave away her fine clothes and vowed to live a life of poverty.

Tragically, Angela’s mother died and then her husband and soon after that all of her children. Angela mourned for her family, but decided to take the opportunity to live among the poor, following in the footsteps of Christ. 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.

In 1307 Angela visited the Poor Clares at the monastery of Valle Gloria in Spello. We do not know many more details of her life, but the events surrounding her death are recorded in detail in the Instructions.

Her sickness began a few days before Christmas, 1308 and lasted until January 4, 1309. She gave her followers a final blessing and then slipped away peacefully into the arms of her Beloved Lord. Angela’s body was laid to rest in the church in San Francesco in Foligno. Many people came from Spello and the surrounding areas to revere her body. Angela was given the title of “Blessed’ by Clement XI on July 11, 1701.

The common characteristic in all of these women is their love for the poor. All 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)

Women Christian Mystics – 12th Century

‘And it shall be in the last days,’ God says, ‘that I will pour forth of My Spirit on all mankind; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on My bondslaves, both men and women, I will in those days pour forth of My Spirit and they shall prophesy. (Acts 2:17,18)

Many single Christian women who lived during the Middle Ages served Christ in cloisters or other religious communities. Due to wars, crusades, or explorations to the New World there was a shortage of men. Devout women then turned to a life of service to the poor. During this summer I will tell the stories of some of these amazing women. If you are unfamiliar with Mysticism, you might enjoy the information in two posts on this blog site. I would recommend reading them first or coming back to them after you read some of the women’s biographies:

July 6, 2016 – “Women Christian Mystics” – Though Medieval mystics were very different from twenty-first century Christians, we share the same goals – deeper spiritual life, closeness to God, and joyful service.
July 20, 2016 – “Medieval Christian Women Mystics – Visions and Dreams” – This controversial topic was explored since so many religious men and women during the Middle Ages claimed to have supernatural dreams as part of their religious experience. There are differing opinions about the validity of supernatural dreams and visions. No matter what our view might be, it was part of Medieval Christianity and we should at least try to understand it.

Several weeks ago (July 16), we started this series of biographies of Medieval Christian women with Hildegard of Bingen (1098-1179). Hildegard was one of the most influential women of the Medieval period. Composer, writer, artist, poet, prophet, theologian, healer, teacher, and monastery abbess, Hildegard is one of the most amazing women in church history. She was able to integrate her thinking about theology, music, and teaching in a way that gives us a holistic picture of life.

Because Hildegard has been taken so seriously by the Church we cannot just discount her visions. Her visions helped her to understand and appreciate God. Hildegard was very “low key” about her visions. Some of the other women we will look at placed a lot of importance on their visionary experiences. Many were clearly unscriptural. I think it will become apparent as you read the stories which visions may have been genuine and which were just “dreams” or “daydreams”.

That is why I took time out to write a post on visions. It gives us a place to start our thinking. The women whose stories I will present over the next few weeks will be more or less controversial depending on your opinion about dreams and visions.

In spite of the debatable experiences for these devout women, I hope that we can lay aside some of our squeamishness and learn something from their lives of service to Christ. These religious women truly loved the Lord and helped countless sick and poor people. I believe that I will get a chance to share stories with them in Heaven!

Elizabeth of Schonau (1129 – 1165)

After Hildegard of Bingen, Elizabeth of Schonau is our next earliest Christian mystic. Elizabeth was born into a very religious family, probably of the minor nobility around 1129 AD. Many other members of her family served in the Church – an uncle who was a bishop, two brothers and a nephew who were abbots or priors, and several female relatives at convents.

Elizabeth entered the Benedictine monastery at Schonau at around age 12. She took her vows at age 17. Eventually she would rise to the position of “magistra”. That is the head prioress at a combination monastery (men and women) which is ruled by an abbot. She was a zealous observer of the Rule of St. Benedict. She was known for her piety from her youth and her practice of “mortification”. During the Middle Ages it was not uncommon for religious people to do penance in the form of bodily suffering, mostly severe fasting.

In 1152 at age 23, Elizabeth began to have ecstasies and visions. This was one year after Hildegard of Bingen had published her book of visions, the Scivias. Hildegard’s work probably influenced Elizabeth. The two women exchanged letters of which we have about 15 surviving in which Elizabeth confided her visions to Hildegard. Elizabeth visited Hildegard at Rupertsberg in 1156.

Ekbert, Elizabeth’s brother joined the monastery as her secretary in 1155. Elizabeth had written down her visions on six wax tablets. Ekbert collected her visions, transcribed them into Latin and put them into six books. You can obtain a copy to read today.

At first Elizabeth was shy about relating her visions in public but, as she explained in a letter to Hildegard, an angel visited her and insisted that she reveal her visions. The angel told Elizabeth to preach about penance. This she did. Many people began to seek her out to hear her advice. She received affirmation from several important abbots at the time who confirmed that her wisdom helped them to lead a more devout life.

Elizabeth’s visions are subject to much controversy. Many of them seem genuinely concerned with repentance and piety. Other visions are full of fantastic exaggerations and things that are quite frankly not Biblical.

The Church has declined to pass official judgment on Elizabeth’s visions. She has never been canonized, however in 1584 her name was entered in the Roman Martyrology.

Elizabeth died around 1165. Her brother Ekbert became the abbot of Schonau in 1167.

What can we learn from Elizabeth? She lived during a time when emphasis was on penance and good works. Though we may have a different theology, there is no question of her love for the Lord and for the poor that she served.

Mary of Oignies (1177-1213)

Marie D’Oignies has been held in very regard by the Church and she is honored as the first Beguine. The Beguines (See post 7/27/16) were laywomen, not nuns, who lived independently but practiced many of the same things as nuns – works of piety and charity.

Marie was born to wealthy parents in 1177 AD. She was pious at an early age, praying and fasting often. At age 14 Marie married Jean de Nivelles, the son of another wealthy family.

John and Marie moved to a religious community where they spent their time feeding and bathing lepers, and caring for other sick and destitute people. Marie studied, prayed, and gave children religious instruction. She became known as a “saint” with a reputation for efficacious prayer. People came from far and wide to meet her and speak with her. John and Marie lived as “brother and sister”. This was not an uncommon practice in the Middle Ages for couples who thought that refraining from marital relations was a more pious way of life.

Marie had many visions that she believed were from God. Her visions were focused on Christ and the cross. Marie, like some other Christian mystics had the “gift of tears”. She would be emotionally overcome by sorrow at the thought of Christ’s suffering and dying for sins. At these times she felt compelled to preach penance to the community.

Some of Marie’s visions were about the gifts of the Holy Spirit. Marie valued a gift of the Spirit called the Spirit of Wisdom because it enabled her to understand God more.

Marie continued to teach and serve among the poor until 1213. Like so many other religious during the Middle Ages, she had practiced severe fasting. She was terribly emaciated by the time she was thirty-six years old.

When it was evident that Marie was dying her companions moved her outdoors to fresh air. The theologian, Jacques de Vitry was a devoted follower of hers. While she was dying he recorded her deathbed sermon. This was commonly only done for prominent men. It was her life story. It was Jacques’ way of honoring Marie to compose a book for her, “Life of Marie d’Oignies”. In it he argued for the support of the Beguines. During his travels he had met many Beguines and regarded their way of life as the ideal example of the holy Christian life. He wanted others to be encouraged to follow their example of piety and charity.

Marie d’Oignies died in 1213. After her death many followers, friends, students, and other admirers spread the story of her holy life and teachings all over Europe. Even Francis of Assisi was one of her followers. He had reportedly hoped to travel across the Alps and meet this woman that he greatly admired, but was unable to fulfill this desire.

The story of Marie’s life, spread by word of mouth and Jacques de Vitry’s book inspired many other women to become Beguines. One generation later, in the town of Nivelles there were two thousand Beguines. Marie is still loved and honored.

Though some of the activities of the Christian women mystics seem strange to us today, we can learn from their examples of love for God and others. We must decide whether or not their visions were from God or an overactive imagination. Yet, we can certainly relate to the fact that a true life of faith involves both words and actions. Prayer, worship, giving, study of God’s Word, fellowship, and acts of charity are the elements of a godly Christian life in any century.

The Beguines – Wise Medieval Women

The Beguines were groups of women who exemplified the Christian characteristics here spoken of by the apostle Peter. These groups of devout women 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.

The Beguines were known for their deep spirituality. Their communities, known as “beguinages” could be single homes or compounds set up as small communities complete with hospitals, churches, businesses, farms, and homes. These were safe places for women to live, earn an income, and minister without interference. The picture on the right is a typical Flemish beguinage.

Beguines were passionate about their ministry. They were good business women, active in their communities and sought to use their income to help the poor. They grew their own food and raised sheep and made their own garments. A few were involved in banking and trade. Many were called as “preachers” to reform the corrupt Church.

Some Beguines lived among the lepers but most Beguines concentrated on having an infirmary in the beguinage. This was their most important building. Poor women and children and the sick and homeless could be brought to the infirmary for their care. In the infirmaries the ones brought in could receive shelter, food, medicine, religious fellowship, and some were even taught a trade or other business so that they could move on and live self-sufficiently. Young girls were rescued from prostitution and taught a trade so that they could live a new life free from exploitation.

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. They were wise enough however to travel outside of the beguinage in groups of two or more for reasons of safety and protection of their reputations.

Besides caring for the poor, many Beguines also served as preachers, actors, and writers. Beguines were not preachers in the formal sense, but like preachers they brought the Word of God to the spiritually hungry and destitute. Beguines believed that there is a Heaven and a Hell and they were passionate about rescuing sinners from Hell. They knew that their acts of mercy to the poor to aid them physically was pleasing to God, but they also knew that this life is finite. Along with physical comfort must come the preaching of the Gospel. This the women did wherever they went.

Another type of preaching the Beguines engaged in was in the form of criticizing the corrupt Church. During the Middle Ages the hierarchy of the Church became very selfish and opulent. High offices were bought not earned. The funds from the sale of the offices enriched the pope and allowed him to live in luxury that did not seem right for the “shepherd” of God’s sheep. Illiteracy and debauchery were rampart among the clergy. Many Beguines called the church leaders back to a holier life.

Because the Beguines did not preach formally, they turned to other ways to share the Gospel. One of these ways was through drama. Going to plays was a favorite pastime during the Middle Ages. The Beguines took advantage of this. They reenacted the life of Christ before large audiences. In this way they could “preach” to the people encouraging them to repent of their sins and turn to God and then to live better lives.

We are fortunate to have an outstanding collection of the writings of the Beguines. They wrote autobiographies, mystical treatises, tracts, and many letters to friends and followers. They wrote poetry. Some also wrote music to set their poetry to.

A few Beguines did write books, but many just put their various writings into collections. Some had friends who would record their words and deeds. Copies were made and passed around. Most of the Beguines treasured their Psalters, a book used for private prayer that included the Psalms and other portions of Scripture.

The Beguines were sometimes accused of being heretics. There were many reasons for this. Often their mystical writings were misunderstood. As long as the writings were not completely against the Church’s teachings the Beguines were left alone. But the Church leaders were angry when the Beguines taught the people that they did not need an intermediary but could have a personal relationship with God on their own. This went against the Church’s teaching that a priest was always needed for people to approach God. The Beguines often met and prayed together without priests and this angered the Church officials. The Church at that time considered their belief heresy, but today most Protestants would agree with the Beguines.

Unfortunately, some Church and civil leaders were envious of the Beguines – and lusted after their property, their successful businesses, or their large following of people. It was not unusual to declare a group of Beguines heretics and seize their property and turn the women out in the cold or force them into cloisters. Several Beguines were burned at the stake, later to be exonerated.

Another attack came from the town guilds. The Beguines produced excellent cloth, for example, and sold it at a reasonable price. This was too much unwanted competition for the guilds who would try to get rid of the Beguines on trumped up charges of heresy. The guilds could find themselves unsuccessful because the Beguines were good citizens and paid the taxes on their income. The town officials came to depend on the taxes paid by the Beguines and would let them continue their businesses.

During the French Revolution the Beguines were nearly annihilated when the government seized all of their property. Many Beguines were tortured and killed along with thousands of other priests and nuns during the attack on the Church.

No matter how many attacks came against the Beguines, they managed to survive into the twenty-first century; the last “traditional” Beguine, Marcella Pattyn, died in 2013. It is unfortunate that this simple, happy, and useful way of life has come to an end.

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!

Medieval Christian Women Mystics – Visions and Dreams

“And it shall be in the last days,” God says, “that I will pour forth My Spirit on all mankind; and your sons and your daughters shall prophecy and your young men shall see visions, and your old men shall dream dreams.” (Acts 2:17)

On this blog site I have covered women in church history throughout the ages. There are stories of women from the Old Testament, the New Testament, the early centuries, the Reformation, the great missionary age and more. I have not written many stories of women who lived during the Middle Ages. Even for the ones I have written about (such as Hildegard of Bingen, Catherine of Siena, and Birgitta of Sweden), I have only touched on certain aspects of their lives. I emphasized their charitable works and their piety; I left out much about the mystical aspects of their lives including their dreams, visions, and ecstatic experiences.

The subject of dreams, visions, and other ecstatic experiences has been troublesome to me as I suppose it is for many other Christians. This summer I have decided to write the stories of Medieval women saints. Hildegard, Catherine, and Birgitta and many other godly women served Christ in amazing ways. They left their marks on church history. They deserve to have their stories told in spite of what may be considered their controversial experiences.

So, let’s deal with the subject of dreams and visions. They are real experiences. What do we make of them? Where do they come from? Are there still supernatural dreams and visions today?

Dreams, visions, and ecstatic experiences come from three places: God, ourselves, or the devil.

In the Bible we see the stories of many people who had dreams or visions. God gave these experiences to people to teach them something, save them from harm, or to provide a prophecy for them to give to His people. Some examples are:

Jacob’s Ladder – This dream was very important because God was confirming His promise of the land that He would give to Abraham and his descendants. (Genesis 28:10-22)
Joseph’s Interpretation of Pharaoh’s Dream – God gave Pharaoh this dream (Genesis 41:28) so that preparations could be made to save lives. Because he interpreted the dream, Joseph became the number two man in Egypt.
Many prophets such as Daniel had dreams. Daniel’s interpretation of the king’s dream made him the number two man in Babylon, an experience similar to Joseph’s.
Angels appeared to Zechariah, Mary, Joseph (3 times), the women at the tomb, and Philip in the New Testament.
Peter had a dream while at Cornelius’ house. He was shown in no uncertain terms that the Gentiles were to be included in the family of God.
Christ appeared to Saul on his way to Damascus. An angel appeared to Paul while he was in prison.
Stephen was arrested by the Jewish leaders for teaching about the Way. They did not like what they heard and condemned him to death by stoning. As he was nearing death, God gave Stephen a vision of the “Son of Man” at the right hand of God in heaven. (Acts 7:56).
John had a vision while on the island of Patmos. While imprisoned there he wrote down the visions that he received from Jesus concerning the things “which must soon take place; and He sent and communicated it by His angel to His bond-servant John” (Revelation 1:1, 9, 10).

The general principles that we can discern about dreams from God in the Scriptures are:

God gave these dreams and visions at important times.
God also gave the interpretation of the dreams.
The dreams often confirmed promises that God had made.
The dreams were often sent to protect His children.
The dreams were sent to give instructions. The dreams center on God, Christ or important acts of God. Dreams such as John’s were prophetic.

The dreams in the Bible were supernatural experiences given by God. We take them by faith and learn from them.

The question now is: Did supernatural dreams cease with the end of the Apostolic Age? Does God still speak to people through dreams and visions?

As mentioned above, there are three sources of dreams or visions: God, ourselves, or Satan. We agree that the dreams in the Bible were given by God. What about today?

Many Christians believe that the supernatural experiences, such as healing, tongues, and prophecy ceased at the end of the Apostolic Age. Visions and ecstatic experiences would all fit in this category. So it will not come as a surprise that many would say that the visions experienced by Hildegard, Catherine, and Birgitta were either from themselves or from the devil.

There are many good books on dreams. For our purposes in this writing, let us just say that some dreams are the result of what we have been thinking about or experiencing. In the context of mysticism, we could say that the saints were meditating on Scripture or Bible stories or other spiritual topics so much that they dreamed about them when they slept. This would be a purely natural explanation. Those who say that God no longer gives supernatural dreams would be comfortable with the explanation that dreams come from ourselves.

When it comes to visions, many believe that any supernatural vision comes from Satan. As a child I was told a popular story about Martin Luther. (I don’t know if it was true or not, but it illustrates the point.) Apparently Luther had a vision of Christ and was reported as saying, “Get thee behind me Satan!” In other words, the Reformers believed that the visions of Jesus or Mary that many Roman Catholics were receiving were from Satan. They did not believe that God spoke to people in this way. They believed that we must turn to the Scriptures alone for knowledge of God.

So we are back to the question – what are we to think of the visions and dreams experienced by the women mystics during the Middle Ages?

Before we make a judgment, here are some things to consider:

Not everyone during the Middle Ages had a Bible to read. For many centuries the Scriptures were inaccessible to most people.
During the Middle Ages piety was seen more as something you do, not just what you believe. Emphasis was placed on good works as proof of your faith (James 2:24-26).
Women during the Middle Ages were not allowed to attend seminary or to become teachers of the Scriptures. It was thought that women were too stupid or sinful to understand the Bible. Many women sought spiritual experiences as a fulfillment of their desire to grow closer to God. The church tolerated mysticism during the Medieval Age.
During the Middle Ages dreams and visions were more a part of the everyday practice of religion than today.
In fact, there were women such as Hildegard of Bingen who lived such a pious life, full of wisdom and good works, that when they had a dream or vision it was given credibility by the people.
No matter how strange it may seem to twentieth century western materialistic Christians, do the dreams fit the principles stated above? Do they confirm the Word of God? Do they result in godly characteristics or actions?

Even during the Middle Ages people had differing opinions about dreams and visions. Contemporary attitudes toward Margery Kempe (1373-1438) are a good example. Margery had many followers who believed every word she said. There were also skeptics who felt that she was just a fake. Some went so far as to say that she had a demon. We see that there has always been a question about dreams and people were trying to discern the legitimate ones from the false ones.

If God gives dreams and visions at various times in history, then we would expect to see Him doing that today. In fact, I believe that we do see this.

In his book, “Dreams and Visions: Is Jesus Awakening the Muslim World?”, Tom Doyle recounts the testimonies of Muslims who were introduced to the Christian faith through a vision or dream about Jesus which he calls “visitations”. I have no doubt that these experiences are real since the Muslim converts risk their lives by converting to Christianity. No one would act on a dream to that extent unless it was real.

Rev. Doyle gives us some guidelines on how to recognize legitimate dreams/visitations from Jesus that I believe can help us as we consider the dreams of the Medieval Mystics.

Is there anything in the dream that goes against Scripture? Is a true picture of Jesus given in the dream? If not, then the dream is false. We must be careful because Satan can disguise himself as an angel of light (II Corinthians 11:14).
Is the person consistent about the specifics of the dream even for a long time afterward? Naturally occurring dreams are easily forgotten: details from supernatural dreams stay with a person.
Is there a purpose to this dream or is it just a stand-alone event? Does the dream move the person to seek to know more about God?
Does this dream draw the person closer to God? In the case of the Muslims, the dreams result in real repentance and committing their lives to Christ. For the Medieval Mystic, does the dream result in more piety or fruit in her life?
For the Muslims, the dream brings definition to their lives. It is part of them and cannot be shaken off. It becomes a part of their testimony. For the mystic in the Middle Ages, does the dream become part of her testimony of God’s greatness and glory?

In the coming weeks we will have the opportunity to look at the dreams and visions of the women Christian mystics of the Middle Ages. Let us keep open minds and consider the times in which they lived. Are their dreams consistent with the principles that we drew from the Scriptures? As we look at these women’s lives, let us not just write them off as frauds or fools. Let us see what we can learn from them.

Hildegard of Bingen – Part 2

“It happened in the year 1141 of the Incarnation of God’s Son Jesus Christ, when I was forty-two years and seven months old, that the heavens were opened and a fiery light of great brilliance came and suffused my whole brain and set my whole heart and breast afire like a flame – yet not burning but warming, as the sun warms an object on which it sheds its rays. And suddenly I came to understand the meaning of the book of Psalms, the Gospel, and the other canonical books of both the Old and New Testaments — … in a marvelous way, I had sensed the power and mystery of secret, wonderful visions in myself from girlhood, from the age of five, even to the present time.” Hildegard of Bingen.

Above all, she maintained a great and faithful love for Christ and the Church.
Pope Benedict

Over the next few weeks we will look at the lives of Christian women mystics. As stated in last week’s post, Mysticism is hard to define. Christian mystics seek a closer experience of union with God. For mystics this is not just a paranormal experience, but a very real, non-abstract experience. Certainly there were mystics who did some really strange things, but many were quite orthodox in their faith and led pious Christian lives. Hildegard of Bingen is a good example of serious Christian mystic and I am glad that our series on Christian mystics begins with her.

Hildegard of Bingen (1098 – 1179) is best known as a twelfth-century abbess with an extraordinary mind and she is known for her visions. Whatever one thinks about the subject of visions and dreams, certainly Hildegard was a wise, talented, intelligent, dedicated, and devout Christian woman who rose above her circumstances to serve God in extraordinary ways. She has been authenticated by the pope in her day (Eugene III) and recently by Pope Benedict.

Hildegard was born around 1098 in Bemersheim, Germany, the daughter of a knight and his pious wife. Since Hildegard was their tenth child they offered her as a tithe to God. It was not uncommon in the Medieval Era for parents to place children in monasteries for their upbringing and eventual profession. When she was only eight years old, Hildegard went to a convent to stay with her Aunt Jutta.

While living with Jutta, Hildegard learned the psalms in Latin and how to sing the monastic hours. Women in religious communities were highly educated. Hildegard had access to the Bible, many commentaries, writings from the church fathers, and even medical texts. Hildegard was also tutored by Volmar, a monk at a nearby monastery. Volmar became Hildegard’s lifelong spiritual director as well as a friend and secretary.

When her aunt Jutta died in 1136, Hildegard was chosen to be the abbess in her place. Hildegard was thirty-eight years old.

There is more information about Hildegard’s life, including the books and plays she wrote, the music she composed, and her preaching and teaching activities in “Hildegard of Bingen” posted on May 11, 2011, on this blog site.

In this post we will look at one aspect of Hildegard’s theology – The Holy Spirit.

On October 7, 2012 Hildegard of Bingen was named a Doctor of the Church by Pope Benedict. In his address to the Synod of Bishops he said:

Saint Hildegard of Bingen, an important female figure of the twelfth century, offered her precious contribution to the growth of the Church of her time, employing the gifts received from God and showing herself to be a woman of brilliant intelligence, deep sensitivity and recognized spiritual authority. The Lord granted her a prophetic spirit and fervent capacity to discern the signs of the times. Hildegard nurtured an evident love of creation, and was learned in medicine, poetry and music. Above all, she maintained a great and faithful love for Christ and the Church.

Pope Benedict’s sermon sums up Hildegard’s life honestly. He alludes to Hildegard’s prophetic spirit and certainly Hildegard’s visions were the basis for her authority as a teacher in the church. Hildegard made positive contributions to society. In her day she had the affirmation of Bernard of Clairvaux who presented her writings to Pope Eugene III who declared her writings authentic. This made her a celebrity. Pilgrims came from far and wide to hear her speak. She also traveled throughout Germany preaching and writing. Many others came because she was an herbalist and had a reputation as a healer.

As twentieth century Christians we have a little trouble when people speak of having visions. But during the Middle Ages, visions were not uncommon. We will be looking at Medieval saints who had visions for the next few weeks. In next week’s post we will discuss how visions fit into theology. No matter what we think of visionary activity, it is important to keep in mind that Jesus told us that it is the fruit produced in a person’s life that we are to judge (Matthew 7:16).

Hildegard produced much fruit. Certainly many scholars, religious leaders, historians, and devout believers consider Hildegard an extraordinary woman. Her writings inspired many then and now to deepen their spiritual lives in prayer and service. No matter what century Hildegard had lived in, she would have been considered a devout Christian with amazing gifts.

Barbara Newman in her book, “Voice of the Living Light: Hildegard of Bingen and Her World”, sums up Hildegard’s contributions to church history:

Hildegard was the only woman of her age to be accepted as an authoritative voice on Christian doctrine; the first woman who received express permission from a pope to write theological books; the only medieval woman who preached openly, before mixed audiences of clergy and laity, with the full approval of church authorities; the author of the first know morality play and the only twelfth-century playwright who is not anonymous; the only composer of her era (not to mention the only medieval woman) known both by name and by a large corpus of surviving music; ….

One important contribution of Hildegard’s theology is her praise of the Holy Spirit. Some of her most beautiful work is found in her songs. One example is her “O ignis spiritus paracliti” written to honor the Holy Spirit.

O spirit of fire, bringer of comfort,
Life of the life of every creature,
You are holy, giving life to forms.
You are holy,
anointing those perilously broken;
you are holy,
cleansing foul wounds.
O breath of holiness,
O fire of love,
O sweet savor in our breasts,
infusing hearts with the scent of virtue.

For Hildegard the Holy Spirit is associated with abundant life. The Holy Spirit is also the One Who brings understanding of the Scriptures (John 16:13). He helps believers in their search for knowledge and wisdom.

Another way in which Hildegard expressed her faith was in her art. This picture is called the “Choirs of Angels” and is found in her book Scivias (26 of Hildegard’s prophetic visions).

Composer, writer, artist, poet, prophet, theologian, healer, teacher, and monastery abbess, Hildegard is one of the most amazing women in church history. She was able to integrate her thinking about theology, music, and teaching in a way that gives us a holistic picture of life. She truly believed that she was in communion with God. Her visions helped her to understand and appreciate God.

Hildegard worked tirelessly at her calling until God called her home at the age of 82 on September 17, 1179.

Hildegard’s theology of the Holy Spirit speaks to us today. It is all too common to hear sermons on the Father or the Savior without mentioning the Spirit. Hildegard emphasized the One-ness of God – the complete Triune God.

Hildegard calls us today to pay more attention to the Holy Spirit. Her life was an ongoing conversation with the Holy Spirit. We need that message in our twenty-first century materialistic society. Is the Holy Spirit real in our lives? Is He there helping us daily in our Christian lives? If we really believe that, then like Hildegard we are practicing a form of mysticism. We should not be afraid of it but embrace it as an aspect of a holistic life – body, soul, and spirit.

Women Christian Mystics

Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord. I know a man in Christ who fourteen years ago – whether in the body I do not know, or out of the body I do not know, God knows – such a man was caught up to the third heaven. And I know how such a man – whether in the body or apart from the body I do not know, God knows – was caught up into Paradise and heard inexpressible words, which a man in not permitted to speak. (2 Corinthians 12:1-4)

This passage of Scripture is a key verse for Christians mystics. Christian mystics seek a closer experience of union with God. For mystics this is a very real, non-abstract experience just as the “man in Christ” experienced.

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.

There are still mystics today but mysticism was especially popular in the Middle Ages. Why did so many late Medieval women turn to mysticism? It was mostly because of changes that occurred in the Church right after the turn of the new Millennium. (1000 AD) Monasteries for men and women had been popular in the early Middle Ages. Women were able to study the Scriptures and participate in the intellectual environment the same as men. In their cloisters they preached to other women and even served communion at their services.

But in the twelfth century as the Roman Catholic Church began to change, women were denied these opportunities. The organization of the church became very hierarchical and took on a superstructure of male-only leadership. Also important is the fact that a clergy/laity split occurred. Only ordained male priests could do communion. Only they could change the bread and wine into the actual body and blood of Christ. (Doctrine of Transubstantiation)

The Roman Catholics put a lot of emphasis on the sacraments. Penance became a necessary sacrament; without it believers could not take communion. Again, only male priests could offer forgiveness in the confessional and give the people their “penance” for their sins. Penance was seen as a way to pay for your sins. Later, Martin Luther and the Protestants would object and stress that Christ’s atoning sacrifice paid for all sins. But during the Middle Ages (and even to today) the sacrament of Penance is required for Roman Catholics.

Since the clergy would not include women, women were no longer allowed to attend universities. Any intellectual studies for women would have to be done on their own. Women turned to other ways to express their piety since they could not participate in leadership positions or dispense the necessary sacraments of Communion and Penance. They developed new ways to express their spirituality. Mysticism became popular and although there were male mystics, many female mystics took on prominence.

It was during this time that the mendicant (begging) religious orders came into being. This was the time of Francis of Assisi and the Poor Clares (Founded by Clare Scefi, a follower of Francis of Assisi). The cult of the Virgin Mary began. There was trouble with the papacy. In the late fourteenth century there were two popes – one in Rome and one in Avignon. One mystic in particular, Catherine of Siena, had a part to play in the politics of the papacy.

There was a new emphasis on the humanity of Christ. The religious who wanted to be closer to Christ attempted to participate in His sufferings. With an emphasis on Penance as a way to pay for your sins, extreme fasting and self-flagellation became popular. We should not be surprised then to find that some women mystics expressed their piety in these forms.

The lives of these women will look very strange and sometimes repulsive to twenty-first century Christians. In the Middle Ages especially, self-sacrificing to the point of harming one’s own health was popular. It would be easy for us to judge these women and say that so much self-induced suffering brought on for the purpose of pleasing God was wrong. But we would be forgetting the times they lived in.

We must also take a good look at why we would criticize them. Our society is very indulgent. If these women could have foreseen our century they would be criticizing us! We would look very worldly to them. We should not castigate them without trying to understand the times in which they lived.

Though it is hard to pin down a good definition of mysticism, we can say that it was the attempt to combine thoughts and feelings with the goal of a closer union with God. Many of the thoughts were visions or dreams or contemplations that were often very hard to describe. Feelings were intense – some of sorrow or penitence – but mostly of joyful communion of oneness with God. This was what it was about for mystics; they were looking for religious experience. They wanted to go beyond dogma and actually “experience” God. This may seem strange to us today. We tend to emphasize intellectual knowledge over feelings.

While many mystics certainly swung the pendulum to the opposite extreme of feelings over theology or dogma, most mystics wanted a balanced combination of the two. And above all, we should remember that they loved Jesus Christ, were grateful for their salvation, and wanted to show their gratitude in works of mercy.

It should also be remembered that a very important part of the mystical way was community living. Medieval mystics were not usually living entirely on their own following an individual path. Most were in some type of cloister sharing social obligations and relationships. Most were involved in charitable activities such as feeding the poor or caring for the sick.

In the late fourteenth through early fifteenth centuries many mystics were caring for the dying during the Black Plague. They saw suffering and death all around them as more than 40% of the population succumbed to the black death. Mystics dealt with the harder questions in life – Where is God in all of this? They did not lose their faith, but sought even harder to grow closer to the God Who is sovereign in life and death.

This seems very different to us today, but we can learn much from the women mystics. Some were poor; some were wealthy. Some were cloistered; some were lay persons. They came from many countries in Europe. It is true that some mystics went their own way and did things that even their contemporaries found objectionable. It is unfortunate that when the subject of mysticism comes up we mostly think of the extreme examples.

In the following weeks we will look at the experiences and writings of some Christian mystic women from the twelfth through the eighteenth centuries. In examining their lives and teachings we will try to learn what they can teach us that is relevant for today.

Book Reviews #16- Women Faithful to Their Calling

Faithful Women

Throughout the centuries many women have found themselves in leadership positions while they were trying to remain faithful to God’s calling. These women were in circumstances where they could not remain silent about the injustices in the world around them. They spoke out because they were honoring God by working to care for the poor and suffering. They tried to alleviate suffering because they loved the Lord Jesus and wanted salvation and healing for others. They were not seeking leadership positions. Through their faithfulness, God thrust them into positions where they could lead others.

The four women in these reviews lived during a span three centuries: Margaret Fell Fox (seventeenth century), Sarah Osborn (eighteenth century), and the Grimke sisters (nineteenth century). During these centuries women were not supposed to be speaking in front of groups containing men. Yet, these women boldly led Bible studies or held meetings to share God’s love and truth because they were called of God to do so. The stories of their lives are an inspiration to women today who seek to serve God with their individual callings.

— Glines, Elsa F., Editor, Undaunted Zeal: The Letters of Margaret Fell, (Friends United Press, Richmond, Indiana 2003).

Margaret Askew Fell Fox (1614-1702) was a woman of undaunted courage. She lived through one of the most tumultuous times in English history. This is the same time period in which John Bunyan and many other non-conformist Christians were imprisoned for their faith. Through all of the upheavals in government and religious policies Margaret kept a steady faith in God and His Word. She always put God first even if it meant going to prison. She strived for liberty of conscience.

Margaret wrote many letters while in prison under her own name – Margaret Fell. (She did not marry George Fox until 1669, one year after she got out of prison.) In this book, Elsa F. Glines publishes 164 letters of Margaret Fell. The book is divided into three parts for three periods of Margaret’s life. Each section begins with a short biography of that period of Margaret’s life. The introductions to the letters contain a wealth of historical background that is interesting to history students.

Whether you are interested in the history of the Friends, or Quakers, or just in the topic of religious freedom, you will enjoy this book.

— Brekus, Catherine A., Sarah Osborn’s World: The Rise of Evangelical Christianity in Early America, (Yale University Press, New Haven & London, 2013).

While most people have heard of Jonathan Edwards, George Whitefield, and Gilbert Tennent, few know who Sarah Haggar Wheaten Osborn was. Yet during this time of the Great Awakening a religious revival occurred at Sarah Osborn’s house. Decades before Americans were taking abolition seriously, Sarah brought both free and enslaved black men and women into her home and taught them the Bible. Sarah’s life made a difference to thousands.

Through all of the many afflictions in her life, Sarah Osborn (1714-1796) maintained her faith in God. She struggled through wars, poor health, the deaths of loved ones, and conflicts at her church. Today she has been all but forgotten, but Sarah Osborn deserves to be remembered for the part she played in the many lives of others in the eighteenth century. Hundreds of less fortunate people praised Sarah for her faith, courage, and humble service. Sarah believed that God used her suffering to draw her closer to Him and to be an example to others.

In this book, Catherine Brekus relates Sarah’s life through the backdrop of eighteenth century religion. She gives a good history of the rise of evangelicalism that will be interesting to those who love biography, history, and theology. Sarah’s life is still an encouragement to believers today.

— Lerner, Gerda., The Grimke Sisters from South Caroline: Pioneers for Women’s Rights and Abolition, (The University of North Carolina Press, Chapel Hill, 2004).

The Grimke sisters, Angeline and Sarah, have been pretty much forgotten in our day but in the nineteenth century they were well known in abolitionist circles. They made history in speeches against slavery as well as in publishing tracts calling for an end to that evil institution. They recognized that slavery and discrimination, though connected, were two separate issues and fought against both. In 1838 Angelina made history as the first woman to speak before a legislative body in the United States.

In this book, Gerda Lerner tells the amazing story of these two southern born women who became famous for their fight for equality for blacks and for women. The book reads like a novel and is hard to put down. Gerda Lerner also includes some of the famous speeches of Angelina (the better speaker of the sisters) and excerpts from the writings of Sarah Grimke. (See below.)

Many women today can thank Angelina and Sarah for their courage in pioneering justice and equal rights for both blacks and women.

— Wilbanks, Charles, Editor., Walking by Faith: The Diary of Angelina Grimke, 1828-1835, (University of South Carolina Press, Columbia, 2003).

Even as a young girl Angelina Grimke had deep faith in God. Angelina’s prayer was:

O that I might live religion – how striking the exhortation of the Apostle – present your bodies a living sacrifice, Lord enable me so to live that every day I may sacrifice my own will to thine. (From her diary, December 25, 1828)

Angelina Grimke Weld was born in 1805 in South Carolina. She was the youngest of fourteen children born to slaveholders John Grimke and Mary Smith Grimke. Her older sister Sarah was thirteen when Angelina was born. Sarah doted on her baby sister Angelina and the two remained close until the end of their lives.

In this book, Charles Wilbanks intersperses biographical sketches of Angelina’s life with the diary excerpts over a period of about 8 years. It is a fascinating story of how one woman went from a slaveholding family to being a leader in the abolitionist movement. The reader witnesses Angelina’s spiritual growth and social maturity from her earliest recorded thoughts (age 22) to the writing of a letter to the editor for William Lloyd Garrison’s newspaper (age 30). This letter to the editor propelled her into the public eye as a leader in the fight for abolition. Her diary ends when her public career begins. At this point, I suggest you read Gerda Lerner’s book if you already haven’t done so!

— Grimke, Sarah Moore, Letters on the Equality of the Sexes, and the Condition of Woman: Addressed to Mary S. Parker…, (Originally published by Isaac Knapp, 25, Cornhill, 1838).

Though of the two Grimke sisters, Angelina was the principle speaker, Sarah was just as passionate about justice for the downtrodden. She left writings that have come to the attention of historians today because Sarah was so far ahead of her time in her thought. Here is an excerpt from Letter #1:

“On the Original Equality of Women”

“Had Adam tenderly reproved his wife, and endeavored to lead her to repentance instead of sharing in her guilt, I should be much more ready to accord to man that superiority which he claims; but as the facts stand disclosed by the sacred historian, it appears to me that to say the least, there was as much weakness exhibited by Adam as by Eve. They both fell from innocence, and consequently from happiness, but not from equality…. The consequence of the fall was an immediate struggle for dominion, and Jehovah foretold which would gain the ascendancy; but as he created them in his image, as that image manifestly was not lost by the fall, because it is urged in Genesis 9:6, as an argument why the life of man should not be taken by his fellow man, there is no reason to suppose that sin produced any distinction between them as moral, intellectual and responsible beings.”

The entire book is especially fascinating when you remember is was written in the 1830’s, well before the women’s suffrage movement. Today woman have freedoms that we take for granted – education, jobs, the vote, and a public voice. Sarah could only dream about and write about those things. She was very courageous to speak out for the truth in 1838. We can be very thankful for women like Sarah Grimke who were pioneers in the suffrage movement.

Sarah Osborn – Part 2

Ever glow in my breasts to God and them and as I have freely received in times of my distress so let me freely give as God enables and occasion offers. Lord ever open my hand and heart to the sick poor and needy and make me a blessing in my day. O make me extensively useful in my family in my school in the dear society to all around me. Oh let the Lord God almighty delight to own me to use me to set me apart for Himself in secret in private and in every way my proper station admits. (Sarah Osborn’s diary, October 21, 1761)

In last week’s post we recounted Sarah’s life through the early 1760’s when she was in her fifties. Though Sarah was suffering with chronic pain she was continuing to hold meetings in her home that were a blessing to thousands. She was overloaded with work caring for others. Many women might have felt like retiring at this point. But God still had nearly three more decades of service for Sarah.

During the 1760’s the pastor of Sarah’s church lost his wife and fell into alcoholism. The congregation tried to be understanding but more and more services began to take place at Sarah’s home as the congregation avoided the unpleasantness at church. By 1769 Sarah’s home was the spiritual center of the church.

The minister, William Vinal resigned from the pulpit in 1769 after being charged with drunkenness. Over the next two years, temporary pastors came and went to fill the pulpit. Often they ended up preaching at Sarah’s house.

Sarah and the women of the church had founded a female society in 1741. Though the women were not allowed in leadership positions they played significant roles in the affairs of the church. It was through their influence that the church called Reverend Samuel Hopkins to be its minister. Many in the church did not agree with Reverend Hopkins’ ideas, especially about equality for blacks, and the vote to call him as their minister was very close. It failed the first time and succeeded the second time due to the influence of the female society.

Samuel Hopkins knew that it was through Sarah’s influence that he was called and he treated her as one of his most trusted friends and confidantes. In fact, when her illness prevented her from being able to walk to church he preached at her house. This was not seen as unusual, since Sarah’s house had been the spiritual center of the church for many years anyway.

Now that the church had a full time minister, Sarah stopped holding all of the weekly meetings at her house. She still met with the women’s society and prayed with them regularly. As her health declined, Rev. Hopkins took over most of the meetings.

Samuel Hopkins became convinced that slavery was sinful. Sarah had not questioned the morality of slaveholding even though she believed that black people were equal as Christians with whites. Prejudice against color was one thing and slavery, though related, was quite another. Sarah had become convinced that slavery was sinful and she joined with Samuel Hopkins in his work against slavery.

Many people considered slavery a fact of life. They did not agree that it was morally wrong and Sarah lost a few friends because of her stance in favor of the blacks. Sometime during this period of her life she composed a poem expressing her heartfelt belief:

New wonders still! Lo, here are they,
Unjustly brought from Africa!
They’ve heard the gospel’s joyful sound,
Though lost indeed they now are found.

Those we see here who once have been
Made slaves to man by horrid sin.
Now through rich grace in Christ are free,
Forever set at liberty.

When the colonies went to war against Britain for their independence (1776 – 1783) Sarah was in her sixties. In Newport poverty and destruction of property and life abounded. The winter of 1779 was extremely cold. Americans remember it as the time when George Washington was worried about his troops freezing to death. British soldiers had been known to freeze to death at their posts. Newport residents feared that they would not survive the winter. There were no jobs, high taxes, and the British commandeered what little food they had. Pews in churches were ripped out to provide fuel for their fires. Many people just moved away looking for a better life. The population of Newport decreased from over 9,000 residents to 5,530.

Sarah did not think she would outlast the war. Henry died in 1778 at the age of ninety-three. Sarah thought she would soon follow but God had more work for her to do. Sarah did not wish to move. The interior of the First Church had been gutted, so Sarah’s home again became the spiritual center of the church. The friends that she had blessed over the years now returned the blessing and gave her food and fuel to keep warm by.

When the devastating war was finally over Sarah looked to God to somehow bring good out of evil. Sarah had always believed that God truly loved her and wanted the best for her. She concentrated on God’s grace and blessings. Always wanting to be a blessing to others, she continued to comfort the poor and needy for nearly two more decades.

Sarah continued to write with help from friends. Her eyesight was failing and she could no longer keep a diary. Incapacitated by her illness she began a prayer ministry. Her friends and acquaintances assured her that her prayers touched many other lives.

Sarah died quietly in her room on August 2, 1796 at the age of eighty-two. Like many people Sarah hoped that her life would have made a difference to others. She hoped that the memoirs that she had written would encourage people to keep on trusting God no matter what happened.

Near the end of her life she wrote, “I know that my Redeemer liveth (Job 19:25), and though after my skin worms destroy this body, yet in my flesh shall I see God. O transporting thought! O glorious resurrection! Then I shall gaze to eternity. Then I shall drink my fill. Then I shall be like him, for I shall see him as he is.”

Sarah’s life did make a difference to others. She put others before herself. Through all of her sorrows and afflictions she gave the glory to God and did not let her own suffering prevent her from sharing the love of Christ in many ways. In 1826 the women of the First Church of Christ changed the name of the society that Sarah had founded from the Female Praying Society to the Osborn Society.

Like Sarah Osborn we should never despair. She is an encouragement to us to see God’s love in every area of our lives.

Sarah Osborn – Part 1

Surely my soul remembers and is bowed down within me. This I recall to my mind, therefore I have hope. The Lord’s lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness. The Lord is my portion, says my soul: therefor will I hope in him. (Lamentations 3:20-24)

Through all of the many afflictions in her life this verse remained one of Sarah Osborn’s favorites. Sarah maintained her faith in God through wars, poor health, the deaths of loved ones, and conflicts at her church. Today she has been all but forgotten, but Sarah Osborn deserves to be remembered for the part she played in the many lives of others in the eighteenth century. Hundreds of less fortunate people praised Sarah for her faith, courage, and humble service. Sarah believed that God used her suffering to draw her closer to Him and to be an example to others.

Sarah Haggar Wheaten Osborn was born in England in 1714. Her family moved to Boston in 1723. Later they settled in the famous fishing town of Newport, Rhode Island where Sarah lived for the rest of her life. Sarah fell in love with a fisherman, Samuel Wheaten and married him in 1731 when she was only seventeen years old. Her parents did not approve of her marriage. Sadly, Samuel died at sea less than a year later leaving Sarah to care for their baby son alone.

Sarah had been raised as a Congregationalist but she claims that she did not have a true, heartfelt relationship with God until her personal conversion in 1737. After listening to Nathaniel Clap preach on the sinfulness of human beings, she repented of her worldly lifestyle and turned to Christ. For the rest of her life Sarah would seek to please the Lord out of gratitude for her salvation.

The Great Awakening was spreading through New England at this time. Jonathan Edwards, George Whitefield, and Gilbert Tennent delivered hell-fire sermons that caused people to examine their lives and see how far they had strayed from living godly lives. Thousands of people including Sarah made commitments to become more involved in church. She dedicated her life to helping the poor, the sick, and slaves and free blacks.

In 1742 when Sarah was twenty-eight years old she married Henry Osborn, a widower with three boys of his own. Now Sarah was the mother of four sons. Henry was fifty-seven years old and seemingly established in life. Sarah looked forward to being able to care for her family free of financial worries. But, within months Henry lost his fortune to poor investing and declared bankruptcy. It is not exactly clear why Henry was unable to work after this – poor health? – depression? – but Sarah became the breadwinner for the family. She felt a strong responsibility to stay out of debt.

Working as a teacher and a domestic servant for others Sarah was able to pay off the debts caused by Henry’s poor decisions and to feed the family. Later she opened a boarding school. The family was poor yet Sarah always managed somehow to share what little she had with others even less fortunate than herself.

Sarah wrote a memoir in 1743. She related how she had reached such a pinnacle of joy in her newfound salvation and marriage only to be plunged into the depths of despair when Henry lost their money. Writing the memoir helped her to come to grips with her feelings. By writing about God she felt closer to Him. She remained thankful to God for what blessings she had. She recalled with Jeremiah that God is her portion (Lamentations 3:24). She believed that knowing God is the most important thing. She hoped that her memoirs would inspire others to have hope when things went wrong. “Trust in the Lord and never despair of His mercy.”

Complete trust in God would be a challenge to Sarah in the years to come. In 1744 only one month before his twelfth birthday, Sarah’s only son Samuel died. Again Sarah turned to writing as she dealt with her sorrow. Sarah was tested as she wondered whether or not God had hidden His face from her. Through the pain of the loss Sarah came to accept God’s will for her. “I then arose from my dead child, and was quieted for the will of God was done, and my work was done as it respected my child.” Sarah later said that it was at this moment, incredible as it may sound, that God showed her His face. After she rose from her son’s deathbed she said, “God was pleased to give such evidence of his love that my mouth was filled with praises.” As she would through all of her trials Sarah saw God’s hand in her life. She believed that He loved her and only brought sadness in her life to bring her closer to Him.

Over the next few years all three of Sarah’s stepsons would die either of illness or being killed during the French and Indian War (1756 – 1763). The war caused even more scarcity of food and provisions but Sarah managed to earn enough to keep herself and Henry and his grandchildren alive. She continued to give away any extra money she had to neighbors. All of this she did while suffering from chronic illness probably rheumatoid arthritis. She complained very little about her own pain. As always she glorified God no matter what the circumstances.

Sarah wrote, “May Gratitude ever glow in my breasts to God and them and as I have freely received in times of my distress so let me freely give as God enables and occasion offers. Lord ever open my hand and heart to the sick, poor, and needy and make me a blessing in my day.” She took in her grandchildren and other orphans.

Incredibly, even beyond this, while Sarah was busy working to care for her husband, her grandchildren and others she began to hold Bible studies in her home during the 1760’s. By January 1767, 525 people per week crowded into her home to pray, read the Bible, and be encouraged by Sarah. More than 70 slaves and free blacks would gather in her kitchen on Sunday nights and listen while she read the Bible to them. It was so crowded most of them stood shoulder to shoulder as Sarah told them the Good News that the Bible was written for each and every one of them not just white people.

Sarah herself had difficulty walking or even standing by now, but she said she never felt more alive in her life. She loved reading the Bible and singing hymns and praying. To make sure that more people could attend she arranged to have the meetings on different nights of the week. When the gathering included many adult men she asked Henry to pray in her stead.

A religious revival occurred at her house. It was controversial because Sarah was a woman. But what really hurt Sarah more was the ambivalence from church people because she had blacks coming to her home. Though evangelicals were paying lip service to emancipation and equality for slaves, the polite culture of Newport had difficulty with the idea that their slaves could be called “brothers and sisters in Christ”. Like so many they assumed that Africans were too ignorant or backward to understand the Gospel. Sarah believed that the Africans were equally children of God and should read and pray and worship God together with them.

By now Sarah was in her fifties. She was suffering with chronic pain. She was overloaded with work caring for others while maintaining a ministry in her home. But God still had nearly three more decades of service for Sarah.

Next week in Part 2 we will see how Sarah survived yet another war and church dissention. Sarah would become a spiritual leader of her church serving alongside the new pastor Samuel Hopkins. Together these two would begin the social reform in Newport beginning with the condemnation of slavery.

Book Reviews #15 – Women of Inspiration and Hope

Women of Inspiration and Hope

This months’ reviews include two missionaries and a Queen.

Lettie B. Cowman has been called the “apostle of consolation” through her many devotional books. We all have struggles in our lives. If you are going through a struggle or know someone who is, I highly recommend these books.

There is a vibrant church in Korea now thanks to missionaries like Lillias Underwood.
The memoirs that she wrote will keep you glued to your chair.

This year our friends in the U.K. are celebrating the 90^th birthday of Queen Elizabeth II. Though her actual birthday was April 21, the official celebration is June 10-12, 2016.

— Erny, Edward and Esther, No Guarantee But God: The Story of the Founders of OMS International, (OMS International, Greenwood, Indiana, 2000).

This book is actually the story of the founders of the Oriental Missionary Society, now called the One Mission Society. God blessed the efforts of Charles and Lettie Burd Cowman, Ernest Kilbourne, and Juji Nakada as they began a mission to the Japanese in 1901 that is still in existence today. The mission is active in over sixty countries all over the world.

After Charles Cowman died, Lettie ran the mission until 1949. She traveled far and wide and spoke at many conferences. She wrote a biography of her husband, Charles. She has also written many books that have comforted millions of hurting Christians worldwide. She wrote countless articles for periodicals. This indefatigable woman even wrote a book at the age of eighty entitled, Life Begins at Eighty. She presented copies of this book to all of her friends at a party that she gave! You will be blessed as you read about God’s work through the life of Lettie B. Cowman.

— Cowman, Mrs. Charles E., Streams in the Desert, (Zondervan Publishing House, Grand Rapids, original 1925, this reprint 1976).

Millions of people have been comforted by the devotional works of Lettie B. Cowman. Lettie gained deep insights into the consoling mercy of God when she suffered through the loss of her own husband. She was used of God to comfort others.

After her husband Charles’ death Lettie put II Corinthians 1:3, 4 into practice:

Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort Who comforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God.

Lettie nursed her husband Charles through his illness for six years before he died. She often wondered why God didn’t just heal Charles. Where was He? He had healed others. Lettie turned to the Bible for her help. God seemed to be asking her if she wanted her husband to be healed more than she wanted His will for her. Lettie spent hours reading the Bible and scouring the book stores for books on suffering and encouragement. She copied out many truths from books written by others who had trod the path that she had. Little did she know that she was doing this work for others and not just for herself. From the hundreds of words of wisdom that she gleaned from the books she read, Streams in the Desert was born. Everyone should have a copy of one of Lettie’s books for themselves or others.

— Cowman, Lettie B., Springs in the Valley, (Zondervan Publishing House, Grand Rapids, original 1939, this reprint 2016).

Lettie wrote this daily devotional for young people hoping that the insights into God’s Word would be like “springs into the valleys” (Psalm 104:10) bringing them hope and comfort. The opening passage, January 1, sets the stage for the rest of the book:

“We are entering upon a new Year – surely we cannot but believe, a new age. If we have rightly learned the lessons of the past, there lies before us a heritage of unspeakable blessing, which none of these vivid metaphors can too strongly describe; infinite sources of blessing, for the fountains and waterbrooks are but the figures of God’s illimitable grace. For with Him is the fountain of life. A fountain Fed by Eternal Springs!”

For the next twenty-five years after writing this book Lettie Cowman wrote seven more books and helped with the distribution of Scriptures and Biblical literature. Many of her books are easily available online at Amazon.com or other book sites.

— Underwood, Lillias H., Fifteen Years Among the Top-Knots or Life in Korea, (Kessinger Legacy Reprints, of American Tract Society, 1904).

Lillias Horton Underwood was one of the countless numbers of courageous women who went to serve on the mission field in spite of the dangers. Women who went to places like Africa or the Orient in the nineteenth century were warned that they would return in a coffin. Lillias trusted God and ventured into the interior of Korea as the first white woman ever to do so.
Lillias deemed it a privilege to serve God. In her book she said, “The wonder of it, which will grow, I think, more and more through the eternal ages, is that God should allow us, his poor creatures, to share with him in a work far greater than the creation of a universe, even the founding of an eternal and limitless kingdom of holiness, glory and peace.”
This book is as exciting to read as a novel. God gets the glory as the Underwood’s serve Him in Korea among the “top-knots”, so called because of the way they wore their hair in a knot on top of their heads. Besides the Kessinger Legacy reprint of this wonderful book, you can download it for free on the internet. Go get it; you’ll be really blessed.

— Greene, Mark & Butcher, Catherine, The Servant Queen and the King She Serves, (Published by the Bible Society, HOPE, and the London Institute in Great Britain as a tribute to Her Majesty’s 90^th birthday, 2016).

At an annual Christmas speech, Queen Elizabeth said: “For me, the life of Jesus Christ, the Prince of Peace, whose birth we celebrate today, is an inspiration and an anchor in my life. A role-model of reconciliation and forgiveness, he stretched out his hands in love, acceptance and healing. Christ’s example has taught me to seek to respect and value all people of whatever faith or none.” It is one of the many public references the Queen has made to her Christian faith.

The Servant Queen and the King She Serves uses the Queen’s own words to draw out the central role of her trust in Jesus Christ. This is a beautiful book with great photographs published by Bible Society, HOPE and the London Institute for Contemporary Christianity. It is not expensive; get more than one copy to pass out to friends and take to your church. Roy Crowne, HOPE’s executive director says, ‘The Queen describes Jesus as ‘an anchor’ and ‘role-model’ – as you read this book we hope you will consider how you can put your faith into words.”

This book is available for sale at:

http://www.hopetogether.org.uk/Groups/262514/Queens_Birthday.aspx

Author: Mary Walker