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Journal articles on the topic 'Saint Hildegard von Bingen'

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Published: 4 June 2021

Last updated: 20 February 2023

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1

Ramos-e-Silva, Marcia. "Saint Hildegard von Bingen (1098-1179): "the light of her people and of her time"." International Journal of Dermatology 38, no. 4 (April 1999): 315–20. http://dx.doi.org/10.1046/j.1365-4362.1999.00617.x.

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2

GÖSMANN, Elisabeth. "Hildegard von Bingen." Journal of the European Society of Women in Theological Research 1 (January 1, 1993): 161–68. http://dx.doi.org/10.2143/eswtr.1.0.2017344.

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3

Tarnawska, Joanna. "Obraz św. Hildegardy z Bingen w polskiej kulturze współczesnej." Załącznik Kulturoznawczy, no. 1 (2014): 60–86. http://dx.doi.org/10.21697/zk.2014.1.03.

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The article St. Hildegard of Bingen in Contemporary Culture was based on fragments of Licence Work.: St.Hildegard of Bingen – medival “feminist” and contemporary doctor of Church. The author concentrates on great interest of Saint Hildegard – the most interesting and best known monk of medieval ages. Saint Hildegard is a authority and inspiration for many different societes generating discussions. This work tries to answer questions on manipulation and use of Hildegard by contemporary culture. It also underlines stereotypes of thinking about medival ages and position of women in Church

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4

Johnson, S. "Interpreting Hildegard von Bingen." Early Music 42, no. 1 (February 1, 2014): 139–41. http://dx.doi.org/10.1093/em/cau013.

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5

Nogueira, Maria Simone Marinho, and Ana Rachel Gondim Cabral de Vasconcelos. "HILDEGARD VON BINGEN E ELISABETH VON SCHÖNAU:." Trilhas Filosóficas 13, no. 1 (September 7, 2020): 35–54. http://dx.doi.org/10.25244/tf.v13i1.2396.

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Neste artigo pretendemos apresentar, a partir das duas primeiras cartas trocadas entre Hildegard von Bingen (1098-1179) e Elisabeth von Schönau (1129-1164), a relação de amizade e inspiração dessas duas mulheres, que foram importantes místicas visionárias cristãs do século XII e influenciaram sobremaneira a cristandade medieval. Apresentaremos, assim, aspectos da vida e da obra da sibila do Reno e sua influência sobre Elisabeth von Schönau, delimitando também algumas das diferenças entre elas, inclusive no que se refere à mística.

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6

Poizat, Michel. "Hildegard von Bingen : la voix sacrée." Les Cahiers du GRIF 2, no. 1 (1996): 49–64. http://dx.doi.org/10.3406/grif.1996.1901.

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7

Wagner, Fritz. "Die Welt der Hildegard von Bingen." AMSTERDAMER BEITRÄGE ZUR ÄLTEREN GERMANISTIK 51, no. 1 (November 17, 1999): 306–7. http://dx.doi.org/10.1163/18756719-051-01-90000051.

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8

Stahler-Gey, S. "Das Heilwissen der Hildegard von Bingen." Psych. Pflege Heute 13, no. 1 (February 2007): 23–26. http://dx.doi.org/10.1055/s-2006-927353.

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9

Gresser, G. "Medizinische Ethik bei Hildegard von Bingen." Ethik in der Medizin 10, S1 (September 1998): S92—S103. http://dx.doi.org/10.1007/pl00014828.

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10

Zátonyi, Maura. "Rebell oder Mitarbeiter Gottes? Hildegard von Bingen zu einem bekehrten Umgang mit der Schöpfung." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (December 15, 2021): 221–31. http://dx.doi.org/10.24193/theol.cath.2021.10.

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Rebel or collaborator of God? Hildegard of Bingen about a converted creation approach. Hildegard of Bingen (1098-1179) describes the consequences of the destruction of nature with surprising modern illustrations. At the same time, she shows ways to change for the better. Instead of rebelling against God and the order of creation, man is invited to take his position in the heart of creation. Obedience frees man to deal with creation in a compliant manner. This way he can respond to God’s love and act with responsibility in the world. Keywords: Hildegard von Bingen, Schöpfung, Gottes Liebe, Freiheit, Vernunft, Verantwortung, Gottesvergessenheit, Umkehr, geschöpfliches Dasein, Gehorsam.

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11

Hildegard, Von Bingen. "Hildegard – ein Mythos?" Deutsche Heilpraktiker-Zeitschrift 13, no. 04 (June 2018): 60–63. http://dx.doi.org/10.1055/a-0594-3881.

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SummaryHistorische Quellen legen die Vermutung nahe, dass Hildegard von Bingen vielmehr eigenwillige Denkerin als Universalgelehrte war. Ob Dinkelbier oder Hildegard-Fasten: Viele Nahrungsmittel, Konzepte und Rezepte werden fälschlicherweise Hildegard zugeschrieben. Kaum bekannt ist, dass sich Hildegard intensiv der Heilwirkung von Bäumen, zum Beispiel Esskastanie, Olive und Birne, widmete.

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12

Schütz, Connie. "Intimate Narratives: The Letters of Hildegard of Bingen." Scottish Journal of Theology 49, no. 4 (November 1996): 429–42. http://dx.doi.org/10.1017/s0036930600048493.

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This article will utilize some of the letters of Saint Hildegard of Bingen (1098–1179) and several of the autobiographical passages included in her Vita to demonstrate how she constructed herself in these writings as a prophetess, a woman imbued with the authority of spirit, which could, at times, override the authority of office of the male ecclesiastics around her.

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13

Marinho Nogueira, Maria Simone, and Ana Rachel G. C. de Vasconcelos. "CIÊNCIA E FÉ EM HILDEGARD VON BINGEN." Basilíade - Revista de Filosofia 4, no. 8 (June 5, 2022): 57–72. http://dx.doi.org/10.35357/2596-092x.v4n8p57-72/2022.

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Este artigo tem por objeto o pensamento de Hildegard von Bingen, uma importante mulher que viveu no século XII e deixou diversas obras escritas. Em suas obras médico-científicas e visionárias, é possível tanto identificar as suas principais influências intelectuais como compreender a sua visão sobre o homem e o universo. A partir daí, muito do contexto em que ela viveu – da conflituosa transição da cosmologia simbólica platônica para a astronomia de Aristóteles e Ptolomeu – se torna mais claro. Em seu tempo, a filosofia começava a ter contornos próprios, mais definidos, descolando-se da teologia e até mesmo investigando questões concernentes à fé, o que incomodou a muitos. Este artigo traz a postura de Hildegard diante desta contenda: ela, como monja beneditina, mesmo conhecendo e sendo influenciada por pensadores importantes e valorizando o papel do conhecimento para a prática da religião, reverbera o pensamento tipicamente monástico de desconfiança ante a valorização da dialética e tece críticas à postura dos filósofos escolásticos, enfatizando, em oposição a eles, a humildade e a proeminência da fé.

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14

Cirlot, Victoria. "La ciudad celeste de Hildegard von Bingen." Anuario de Estudios Medievales 44, no. 1 (June 30, 2014): 475–513. http://dx.doi.org/10.3989/aem.2014.44.1.15.

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15

Fekete, Gabriella. "Hildegard von Bingen és a kolostori medicina." Kaleidoscope History 10, no. 19 (2019): 266–93. http://dx.doi.org/10.17107/kh.2019.19.266-293.

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16

Daey Ouwens, Ingrid. "Hildegard von Bingen en de ‘epileptische persoonlijkheid’." Epilepsie, periodiek voor professionals 21, no. 3 (September 16, 2022): 16–19. http://dx.doi.org/10.54160/epilepsie.12875.

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Nog altijd worden mensen met epilepsie ten onrechte geconfronteerd met de veronderstelling dat epilepsie gepaardgaat met ongunstige persoonlijkheidskenmerken. Deze veronderstelling draagt bij aan epilepsie-gerelateerde stigmataen vergroot de ziektelast. In deze bijdrage wordt ‘de epileptische persoonlijkheid’ beproken aan de hand van de ‘casus’van Sint Hildegard von Bingen. Ook is er aandacht voor een nieuw model om gedragsafwijkingen bij mensen metepilepsie te evalueren en behandel- en preventiestrategieën te ontwikkelen.

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17

Witts, Richard. "How to make a saint: On interpreting Hildegard of Bingen." Early Music XXVI, no. 3 (August 1998): 478–86. http://dx.doi.org/10.1093/earlyj/xxvi.3.478.

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18

Neuheuser, Hanns Peter. "IV. Hildegard von Bingen als Lehrerin des Liturgierechts." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 101, no. 1 (August 1, 2015): 150–76. http://dx.doi.org/10.7767/zrgka-2015-0107.

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Abstract Hildegardis Bingensis teaching liturgical law - Relations between documented visions and normative texts in the middle ages. Texts in the context of subjective experiences of visions on the one hand and norms looking for the highest levels of objectivity on the other hand seem to stand in insuperable opposition. Therefore it may be surprising that Hildegardis Bingensis in the eucharistic tract of her work Sci vias not only describes single elements of rites but also the duties of the priests concerning a correct execution of the rites including potential misunderstandings and abuses. The present contribution categorizes this phenomenon in the theological context and reports comparable sources (Otloh Ratisbonensis/Emmeramensis, Elisabeth Schoenaugiensis) dealing with defects of the administration of the mass and juridical instructions of the ecclesiastical discipline. The result is a new sight of the relation between the theology of the liturgy and the discipline of liturgy in the perspective of the developed liturgical law in the high middle ages.

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19

Micke, O., J. Büntzel, R. Mücke, P. Micke, and J. Hübner. "Traditional European Medicine – Hildegard von Bingen and beyond." Trace Elements and Electrolytes 28, no. 07 (July 1, 2011): 150–55. http://dx.doi.org/10.5414/tep28150.

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20

Silva, N. L. "Hildegard Von Bingen e as Visões do Além." Oracula: Revista de Estudos do Cristianismo Primitivo 7, no. 12 (December 30, 2011): 222–34. http://dx.doi.org/10.15603/1807-8222/oracula.v7n12p222-234.

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21

Tenney, S. Marsh. "The Lives and Works of Two Contributors to Medieval Physiology." Physiology 11, no. 6 (December 1, 1996): 292–98. http://dx.doi.org/10.1152/physiologyonline.1996.11.6.292.

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Saint Hildegard of Bingen was a mystic and polymath who was also a medical practitioner who included in some of her works sections that dealt with ideas about physiology that were current in late medieval Europe. Those ideas predated knowledge of Greco-Roman and Arabic learning, which was translated and introduced by Constantine the African.

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22

Meis Wörmer, Anneliese. "Symphonia de Sancta Maria. La ≪mística dogmática≫ de Hildegard von Bingen." Anuario de Historia de la Iglesia 16 (April 18, 2018): 245–63. http://dx.doi.org/10.15581/007.16.10101.

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La presente investigación aborda la pregunta: ¿Hildegard es una verdadera mística en la Symphonia de Sancta Maria de la Visio XIII de Scivias? Se intenta demostrar que Hildegard es una eminente voz teológica dogmática, pero que como tal articula una importante mística, teniendo esta su paradigma en María, la profetisa. La interpretación del complejo «Cántico de María» esclarece la racionalidad propia de dicha Symphonia, su índole pneumatológica y la mirada amorosa del Padre Supremo sobre María, para verificar la concreción dogmática de la mística hildegardiana en cuanto mariana. En efecto, dicha interpretación evidencia que Hans Urs von Balthasar con razón llama a Hildegard una «mística dogmática».

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23

김기녀. "Hildegard von Bingen - die Naturwissenschaftlerin des Mittelalters in Deutschland." Zeitschrift f？r Deutsche Sprache und Literatur ll, no. 69 (September 2015): 1–22. http://dx.doi.org/10.30947/zfdsl.2015..69.1.

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24

Picaseño Gómez, Yolanda. "La mística y la música en Hildegard Von Bingen." LOGOS Revista de Filosofía, no. 134 (February 11, 2020): 143–66. http://dx.doi.org/10.26457/lrf.v0i134.2533.

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La investigación emprende con la atención a una serie de comentarios y valoraciones que se han dado a la obra de Symphonia armonie celestium revelationum [Sinfonía de la armonía de las revelaciones celestiales], misma que consiste en poco más de 150 composiciones de carácter litúrgico; entre ellas está una recopilación de 77 cantos espirituales: 43 antifonías, 17 responsarios, un Kyrie, una pieza libre y 7 secuencias para misa. Para el estudio de la obra mencionada se están considerando dos ediciones diferentes: la primera es la traducción y estudio introductorio de María Isabel Flisfisch; la segunda es una traducción y estudio introductorio de Luis Frayle Delgado.

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25

Riethe, Peter. "Referenzbeziehungen zwischen Mensch und Tier bei Hildegard von Bingen." Sudhoffs Archiv 96, no. 1 (2012): 39–63. http://dx.doi.org/10.25162/sudhoff-2012-0003.

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26

Bäumer-Schleinkofer, Änne. "Wisse die Wege! Hildegard von Bingen zum 900. Geburtstag." Berichte zur Wissenschaftsgeschichte 21, no. 4 (1998): 215–30. http://dx.doi.org/10.1002/bewi.19980210402.

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27

Germann, Peter. "Zur Stärkung von Herz und Leber: Pflanzenheilkunde nach Hildegard von Bingen." Deutsche Heilpraktiker-Zeitschrift 4, no. 04 (April 2009): 26–28. http://dx.doi.org/10.1055/s-0029-1239464.

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28

Witts, R. "Performing matters. How to make a saint. On interpreting Hildegard of Bingen." Early Music 26, no. 3 (August 1, 1998): 478–85. http://dx.doi.org/10.1093/em/26.3.478.

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29

Żurawska, Anna. "Hildegarde de Bingen, une sainte post-séculière ? La Clôture des merveilles de Lorette Nobécourt." Romanica Wratislaviensia 66 (October 4, 2019): 121–32. http://dx.doi.org/10.19195/0557-2665.66.10.

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HILDEGARD OF BINGEN — A POST-SECULAR SAINT? LA CLÔTURE DES MERVEILLES BY LORETTE NOBÉCOURT Lorette Nobécourt, belonging to the group of contemporary French writers who re-read biblical and hagiographical myths, may be regarded as one of the authors realizing to a greater or lesser extent the foundation of the post-secular thought. As Nobécourt’s novel entitled La Clôture des merveilles. Une vie d’Hildegarde de Bingen 2013 can be seen as a representative example of a post-secular text, it has been analysed in the present paper. The aim of the article is to seek answers to the following questions: why has the contemporary French writer decided to present St Hildegard and how has the eponymous heroine been delineated in the novel? What is the relation between the Hildegard created by Nobécourt and the female narrator or, to take the argument one step further, what kind of spirituality do they represent? Finally, what does the word clôture used in the title mean to the contemporary laic reader? The present analysis of the novel, being an attempt to give answers to the above-mentioned questions, has been conducted on the basis of Charles Taylor’s theory of “the place of fullness” and John A. McClure’s concept of “new monasticism.”

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30

Barcala, Martin Santos, and Paulo Augusto De Souza Nogueira. "Medicina ou magia? O contexto cultural e religioso das práticas curativas de Hildegard von Bingen." Caminhando 25, no. 1 (May 11, 2020): 163. http://dx.doi.org/10.15603/2176-3828/caminhando.v25n1p163-182.

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O presente artigo é uma investigação do tema da magia e religião popular nas obras de Hildegard von Bingen, teóloga, mística visionária e monja beneditina do século 12. O objetivo é demonstrar como a magia articula a interação entre Hildegard e a religião popular de sua época, borrando as fronteiras ortodoxas de sua reflexão teológica, que ora condena a prática da magia, ora se imiscui em rituais que em nada diferem daqueles praticados por magos, bruxas ou feiticeiros.

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31

Bäumer-Schleinkofer, Änne. "Literatur zu Hildegard von Bingen im Jahr ihres 900. Geburtstages." Berichte zur Wissenschaftsgeschichte 21, no. 4 (1998): 267–74. http://dx.doi.org/10.1002/bewi.19980210408.

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32

Blasi, Marcia, and Valério Guilherme Schaper. "SAÚDE E RELIGIÃO EM PERSPECTIVA DE GÊNERO - REFLEXÕES A PARTIR DE HILDEGARD VON BINGEN E KATHARINA VON BORA." Revista Caminhos - Revista de Ciências da Religião 18, no. 2 (August 19, 2020): 396. http://dx.doi.org/10.18224/cam.v18i2.7907.

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Por muitos séculos, saúde e religião andaram juntas. Às mulheres cabia a tarefa de cuidar de pessoas doentes através de dietas e ervas medicinais. Hildegard von Bingen e Katharina von Bora foram mulheres que, cada uma em seu tempo e contexto, foram atuantes na prática da medicina caseira e nos cuidados com a saúde. O presente artigo procura verificar como elas encontraram frestas para atuar na sociedade, compartilhando sabedoria e conhecimentos.

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33

Stoudt, Debra L. "Rebecca Milena Fuchs, Zur Anschauung von ,,Leben“ bei Hildegard von Bingen. Ein Schnittpunkt von Poesie und Theologie. Veröffentlichungen des Grabmann-Institutes zur Erforschung der mittelalterlichen Theologie und Philosophie, 60. Berlin and Boston: Walter de Gruyter, 2016, XIII, 396 pp." Mediaevistik 31, no. 1 (January 1, 2018): 402–4. http://dx.doi.org/10.3726/med012018_402.

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In this volume Rebecca Milena Fuchs explores the concept of life in the writings of Hildegard of Bingen and through this lens offers a detailed examination of eight visions in the Liber Scivias and the Liber Divinorum Operum (LDO), two of the saint’s three visionary works. The study is a slightly edited version of the author’s dissertation (Ludwigs-Maximilians-Universität München, 2015).

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34

Rauch, Susan. "The Accreditation of Hildegard von Bingen as Medieval Female Technical Writer." Journal of Technical Writing and Communication 42, no. 4 (September 25, 2012): 393–411. http://dx.doi.org/10.2190/tw.42.4.d.

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35

Tortolo, Paul. "Frame Analysis for Vision: From the Life of Hildegard von Bingen." Film Matters 3, no. 2 (November 28, 2012): 49–50. http://dx.doi.org/10.1386/fm.3.2.49_1.

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36

von Trotta, Margarethe. "My Approach to Biography: Rosa Luxemburg, Hildegard von Bingen, Hannah Arendt." differences 26, no. 2 (September 2015): 70–85. http://dx.doi.org/10.1215/10407391-3145973.

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37

Micke, O., and J. Hübner. "Traditional European Medicine—After all, is Hildegard von Bingen really right?" European Journal of Integrative Medicine 1, no. 4 (December 2009): 226. http://dx.doi.org/10.1016/j.eujim.2009.08.009.

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38

Duarte García de Cortázar, Ignacio. "Hildegard von Bingen: El sustrato de la salud y la enfermedad." ARS MEDICA Revista de Ciencias Médicas 47, no. 1 (November 23, 2021): 53–57. http://dx.doi.org/10.11565/arsmed.v47i1.1763.

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Hildegard von Bingen, abadesa benedictina alemana del siglo XII, escribió Causas y remedios, libro en que expuso su sistema sobre la composición y funcionamiento del cuerpo humano. Este consta de un componente material: los cuatro elementos del universo y cuatro humores del cuerpo. Interviene un componente fisio-patológico, representado por el efecto de las cualidades de los elementos y los humores (flemas y livores) que activan el funcionamiento normal y anormal. El conjunto está regido por un componente espiritual: el alma infundida por Dios.Von Bingen desarrolla su pensamiento desde una perspectiva teológica basada en Dios creador del universo y de la humanidad. En cambio los autores hipocráticos precedentes se circunscribían al ámbito del hombre y de la naturaleza. Los humores hipocráticos conservaban cada uno sus propiedades; los hildegardianos modificaban sus cualidades dependiendo de la condición, sucesión, o mezcla en que participaban. La autora destaca la función de la médula ósea, las venas y la sangre por las reacciones que ocurrían en ellas entre los elementos y los humores. La médula imprimía fuerza y color rojo a la sangre; a veces formaba la sangre. Según Hildegard, la sangre fluía en las venas. En el siglo II Galeno pensaba que la sangre intravascular tenía un movimiento de flujo y reflujo, y que en su mayor parte se consumía en las venas después de transferir nutrientes al cuerpo.

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39

Bertini, Ferruccio. "LE VISIONI DI ILDEGARDA DI BINGEN." Revista Internacional de Culturas y Literaturas 9, no. 9 (2010): 94–102. http://dx.doi.org/10.12795/ricl.2010.i09.07.

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40

Schlutt, Uwe. "Zu viel des Guten." Deutsche Heilpraktiker-Zeitschrift 15, no. 01 (January 2020): 36–40. http://dx.doi.org/10.1055/a-1059-4864.

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SummaryDer Aderlass wird seit rund 2500 Jahren angewandt und entstammt der griechischen und später der mittelalterlichen Säftelehre. Man unterscheidet je nach Entnahmevolumen und Vorgehen den großen und kleinen Aderlass sowie die Variante nach Hildegard von Bingen und den Mikroaderlass. Zu den wichtigsten Indikationen zählen Hypertonie, chronisch entzündliche Prozesse, Füllezustände, Krampfaderbeschwerden, Migräne, allergische Reaktionslage und therapieresistente chronische Prozesse.

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41

Godlewicz-Adamiec, Joanna. "Das Unsagbare sagen. Bilder der Natur und Naturmetapher im "Liber Vitae Meritorum" der Hildegard von Bingen." Studia Germanica Gedanensia, no. 38 (February 6, 2018): 11–25. http://dx.doi.org/10.26881/sgg.2018.38.01.

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Die Mystik versucht das Unsagbare zu sagen, das Undenkbare zu denken, das Ungegenständliche zum Objekt zu machen. Im Beitrag wird ein Versuch unternommen, zu analysieren, wie in „Liber Vitae Meritorum“ – einem Werk der sogenannten Visionstrilogie der Hildegard von Bingen – das Unsagbare mit Hilfe von Bildern der Natur und Naturmetaphern formuliert wurde. Insbesondere geraten dabei Tierdarstellungen, die in der Tradition der Tugenden und Laster zur Darstellung gelangen, als Deutungsinstrument des literarischen Textes in den Blick.

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42

Molina, Caroline. "Illness as privilege: Hildegard von Bingen and the condition of mystic writing." Women's Studies 23, no. 1 (January 1994): 85–91. http://dx.doi.org/10.1080/00497878.1994.9979011.

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43

Barbara Frischmuth. "Eine Souveräne Posaune Gottes Gedanken zu Hildegard von Bingen und ihrem Werk." Women in German Yearbook: Feminist Studies in German Literature & Culture 2, no. 1 (1986): 11–21. http://dx.doi.org/10.1353/wgy.2012.0066.

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44

Collins, Fletcher. "The Ordo Virtutum of Hildegard von Bingen ed. by Audrey Ekdahl Davidson." Comparative Drama 20, no. 1 (1986): 81–82. http://dx.doi.org/10.1353/cdr.1986.0041.

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45

Van Acker, Lieven. "Der Briefwechsel der heiligen Hildegard von Bingen Vorbemerkungen zu einer kritischen Edition." Revue Bénédictine 98, no. 1-2 (January 1988): 141–68. http://dx.doi.org/10.1484/j.rb.4.01203.

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Fontijn-Harris, Claire. "Hildegard von Bingen, Lieder: Faksimile Riesencodex (Hs. 2) der Hessischen Landesbibliothek Wiesbaden, fol. 466-481v.Hildegard von Bingen , Lorenz Welker , Michael Klaper." Speculum 75, no. 2 (April 2000): 476–78. http://dx.doi.org/10.2307/2887609.

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Eisenmann-Tappe, Iris. "Kräuterwein und Arzneibrei für den Bauch." Deutsche Heilpraktiker-Zeitschrift 17, no. 02 (February 2022): 66–71. http://dx.doi.org/10.1055/a-1721-8000.

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Abstract:

SummaryVerdauungsbeschwerden zählen zu den wichtigsten Indikationen der Klostermedizin, die sich mit Einflüssen der Humoralpathologie und Protagonisten wie Walahfrid Strabo, Odo Magdunensis oder Hildegard von Bingen vom 8. bis ins 12. Jahrhundert erstreckt. Als Darreichungsformen haben sich Kräuterplätzchen (Trochisci), Arzneibreie (Latwergen), Milchauszüge und Medizinalweine bewährt, die in ihrer Auszugskraft oftmals über den heute gebräuchlicheren Teeauszug hinausgehen. Mittelalterliche Zubereitungen, mit Beispielen in diesem Beitrag, können mit geringen Modifikationen bis heute als wirkkräftige Therapeutika gegen Verdauungsbeschwerden angewandt werden.

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Van Acker, Lieven. "Der Briefwechsel der heiligen Hildegard von Bingen Vorbemerkungen zu einer kritischen Edition (Fortsetzung)." Revue Bénédictine 99, no. 1-2 (January 1989): 118–54. http://dx.doi.org/10.1484/j.rb.4.01417.

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Barcala, Martin Santos, and Paulo Augusto de Souza Nogueira. "Os caminhos do Caminho: O Scivias de Hildegard von Bingen e sua hermenêutica bíblica visionária." Estudos de Religião 34, no. 2 (September 16, 2020): 463–87. http://dx.doi.org/10.15603/2176-1078/er.v34n2p463-487.

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Este artigo examina a obra da abadessa alemã do século 12 Hildegard von Bingen. Em meio a sua prolífica e multifacetada obra se destaca Scivias (abreviatura de Scito Vias Domini, que se traduz por Conhece os Caminhos), composta de visões místicas e apocalípticas, acompanhadas de comentários exegético-teológicos e iluminuras. Discutimos as estratégias discursivas que promoviam a legitimidade de sua pregação e mensagem, em meio a um contexto institucional e teológico masculino e hierárquico. Hildegard explora o potencial de criação e atualização de mensagens dos textos bíblicos por meio de sua linguagem visionária, que é altamente conectiva e criativa. Desta forma a abadessa consegue seguir inserida no quadro institucional do catolicismo do seu tempo, de cuja hierarquia teve reconhecimento e autorização, sem abrir mão da mística visionária e de seu potencial der produção e atualização de mensagens. Analisamos mais detidamente a segunda visão do terceiro livro do Scivias, intitulada A coluna da Palavra de Deus, no texto e na iluminura, na tensão e complementariedade entre os dois, com o objetivo de explorar a relação entre os profetas bíblicos, os leitores e o Espírito, em diálogo e multiplicação de revelações.

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Classen, Albrecht. "RELIGIOUS UTOPIA IN GOTTFRIED VON STRASSBURG’S : WAS GOTTFRIED INFLUENCED BY MYSTICS SUCH AS HILDEGARD VON BINGEN?" Amsterdamer Beiträge zur älteren Germanistik 68, no. 1 (2011): 143–67. http://dx.doi.org/10.1163/9789401207003_008.

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