In Hildegard of Bingen, Gospel Interpreter, Beverly Mayne Kienzle presents and acquaints readers with Hildegard’s fifty-eight Homilies on the Gospels―a dazzling summa of her theology and the culmination of her visionary insight and scriptural knowledge. Part one probes how a twelfth-century woman became the only known female Gospel interpreter of the Middle Ages. It includes an examination of Hildegard’s epistemology―how she received her basic theological education and how she extended her knowledge through divine revelations and intellectual exchange with her monastic network. Part two expounds on several of Hildegard’s homilies, elucidating the theological brilliance that emanates from the creative exegesis she shapes to develop profound, interweaving themes. Hildegard eschewed the linear, repetitive explanations of her predecessors and created an organically coherent body of thought, rich with interconnected spiritual symbols. Part three deals with the wide-ranging reception of Hildegard’s works and her inspiring legacy, extending from theology to medicine. Her prophetic voice resounds in the morally urgent areas of creation theology and the corruption of church and political leadership. Hildegard decries human disregard for the earth and its lust for power. Instead, she advocates the unifying capacity of nature, “viridity,” that fosters the interconnectedness of all creation.

Hildegard of Bingen (1098 '1179) describes the virtue of Fortitude teaching the other virtues in the fire of the Holy Spirit. Like Fortitude, Hildegard was enkindled by the Holy Spirit and edified many with her teaching. Hildegard of Bingen's Homilies on the Gospels are here translated for the first time from Latin into English. Hildegard's sisters recorded and preserved her informal preaching in this collection of homilies on twenty-seven gospel pericopes. As teacher and superior to her sisters, Hildegard probably spoke to them in the chapter house, with the scriptural text either before her or recited from memory, according to Benedictine liturgical practice. The Homilies on the Gospels prove essential for comprehending the coherent theological Vision that Hildegard constructs throughout her works, including the themes of salvation history, the drama of the individual soul, the struggle of virtues against vices, and the life-giving and animating force of greenness (uiriditas). Moreover, the Homilies on the Gospels establish Hildegard as the only known female systematic exegete of the Middle Ages.

Hildegard of Bingen (1098-1179), the only medieval woman known to have authored systematic works of exegesis, composed fifty-eight little-studied Expositiones euangeliorum, homilies on twenty-seven Gospel passages. Hildegard described her divine charge to restore the tottering faith of her era through the revelation of hidden mysteries in the Scriptures. She was to continue the exegetical tradition of the Fathers and to construct moral fortifications with the words of Scripture in order to defend her sisters against the forces of evil. Hildegard of Bingen and her Gospel Homilies constitutes the first in-depth study of Hildegard's Expositiones and of her exegesis, preaching, and use of sources. It explores the Expositiones in the context of Hildegard's intellectual and cultural milieu and underscores the central role of biblical interpretation in the seer's works. Furthermore, this book re-examines Hildegard's self-depiction in the context of monastic education for women, the magistra's exchange with her mentors and friends, and her rich use of divine voice to empower her own expression. This is a new, exciting, and erudite study on one of the most influential female mystics.

Completed in 1173, The Book of Divine Works (Liber Divinorum Operum) is the culmination of the Visionary’s Doctor’s theological project, offered here for the first time in a complete and scholarly English translation. The first part explores the intricate physical and spiritual relationships between the cosmos and the human person, with the famous image of the universal Man standing astride the cosmic spheres. The second part examines the rewards for virtue and the punishments for vice, mapped onto a geography of purgatory, hellmouth, and the road to the heavenly city. At the end of each Hildegard writes extensive commentaries on the Prologue to John’s Gospel (Part 1) and the first chapter of Genesis (Part 2)—the only premodern woman to have done so. Finally, the third part tells the history of salvation, imagined as the City of God standing next to the mountain of God’s foreknowledge, with Divine Love reigning over all.

Perhaps the least studied of Hildegard of Bingen's writings, Solutions to Thirty-Eight Questionsis translated in this volume into English for the first time from the original Latin. In this work of exegesis, Hildegard (1098-1179) resolves thorny passages of Scripture, theological questions, and two issues in hagiographic texts. Solutions to Thirty-Eight Questionsjoins Hildegard's Homilies on the Gospels, which were directed to her nuns, as evidence of the seer's exegetical writing as well as her authority as an exegete. The twelfth-century saint wrote in standard genres of exegesis--homilies and solutiones--and her interpretations of Scripture were widely sought, including by male audiences.

Perhaps the least studied of Hildegard of Bingen’s writings, Solutions to Thirty-Eight Questions is translated in this volume into English for the first time from the original Latin. In this work of exegesis, Hildegard (1098–1179) resolves thorny passages of Scripture, theological questions, and two issues in hagiographic texts. Solutions to Thirty-Eight Questions joins Hildegard’s Homilies on the Gospels, which were directed to her nuns, as evidence of the seer’s exegetical writing as well as her authority as an exegete. The twelfth-century saint wrote in standard genres of exegesis—homilies and solutiones—and her interpretations of Scripture were widely sought, including by male audiences.

Hildegard of Bingen, a Rhineland mystic of the twelfth century, has been called an ideal model of the liberated woman. She was a poet and scientist, painter and musician, healer and abbess, playwright, prophet, preacher and social critic. The Book of Divine Works was written between 1170 and 1173, and this is its first appearance in English. The third volume of a trilogy which includes Scivias, published by Bear & Company in 1985, this visionary work is a signal resounding throughout the planet that a time of healing and balance is at hand. The Book of Divine Works is a cosmology which reunites religion, science, and art, and readers will discover an astonishing symbiosis with contemporary physics in these 800-year-old visions. The present volume also contains 51 letters written by Hildegard to significant political and religious figures of her day and translations of twelve of her songs.