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Passionate Spirituality: Hildegard of Bingen and Hadewijch of Brabant
In a format that is accessible, inspirational, and informed by serious scholarship, Passionate Spirituality explores the roots and meanings of passion in western culture, and examines how passion is expressed in the works of two medieval women mystics―Hildegard of Bingen and Hadewijch of Brabant. From that perspective, the author goes on to examine the role of passion in the lives of contemporary Christians seeking to deepen their own spiritual journeys. Elizabeth Dreyer points out that, far too often, the term "passion" is associated either with romance and sexuality or with political fanaticism―thus cutting off the breadth of its meaning for spiritual expression. But the great mystics succeed precisely because they hold together the affective and the intellectual aspects of the spiritual life in creative and convincing ways. Their accounts of their mystical experience are important resources for information and understanding about how to talk about God more formally, and for what it means to be passionately in love with God and the world. Passionate Spirituality looks not only to the past, but to the present and future as well as Dreyer explores whether and how these mystical texts might infuse contemporary spirituality with new life, and theological thinking with greater insight. She shows how the expression of mystical experience brings fresh perspectives that allow the affections to influence our thinking and our spiritual life and has the potential to open the deep structures of one's personality to the fullness of grace, to contribute to the ongoing creation of a new self as image of God, and to lead to the pursuit of compassion and commitment to justice on behalf of a suffering world. PASSIONATE SPIRITUALITY fills an important niche between scholarly works on medieval women, and books of excerpts or simple meditations. It should also appeal to a wide range of lay and clerical ministers and as a study book for adult education classes and discussion groups. It will also serve as a useful text for classes on medieval religious experience; women's history; feminist theology; and Christian mysticism. †
- GenresTheologySpirituality
200 pages, Paperback
First published March 11, 2005
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Displaying 1 - 3 of 3 reviews
June 21, 2024
A great introduction to love mysticism in general and Hildegard of Bingen and Hadwijch of Brabant in particular. Easy to read, lots of good quotations and footnotes. I also appreciated Dreyer's Accidental Theologians but I would recommend this one first for its introductory format and accessibility.
October 1, 2013
Elizabeth Dreyer is a professor of Religious Studies currently at Fairfield University, but with previous positions at the College of St. Catherine, Catholic University, and The Washington Theological Union. She is Catholic herself, and received her B.A., M.A., and Ph.D all from Catholic institutions of higher education. She has researched and written extensively on the place of the Spirit in medieval theology and contemporary spirituality. She also works on recovering the voice of women in historical theology and encouraging their study to the laity. Her commitment to quality academic research and desire for women to assume their place in the Church makes Passionate Spirituality a piece of quality work. Her claim for the book is “medieval women mystics provide a model for living the spiritual life that not only overcomes the bifurcation of affect and intellect, but celebrates the affections in productive and life-giving ways” (xvii).
The beginning statement Dreyer makes is to inform the reader that intensity is a force to be reckoned with. She reminds the reader, “the historical record is all too clear about ways in which spiritual energy and passion have been put to destructive ends” (xi). The intensity does not equate to evil as “spiritual power has led human beings to intense encounters with Deity, extraordinary actions of heroic love, and an endless stream of simple, daily acts of goodness” as well as abuse (xi). Dreyer considers one of the effects of post-Enlightenment culture to be a loss of genuine affection in both spirituality and theology (xi). However, the postmodern world is awakening to the place of the emotions and corporal body which gives them expression (xii). This “awakening” needs direction, and Dreyer encourages looking to the women mystics of the medieval period. She considers them to be important resources to the “task of articulating for our time a theological spirituality, and a theology that is alive with Spirit” (xi).
Dreyer moves through her book in a straightforward, and linear fashion, with nothing considered rambles or tangents. The title of the book suggested that the majority of the work would be on Hildegard of Bingen and Hadewijch of Brabant. In actuality, Dreyer was using the two mystics as case studies for the large topic of women mystics and their possibility of being a resource for today. The book is broken into four chapters with Hildegard and Hadewijch each take up one chapter. The first two chapters set up the question if the women mystics of the twelfth century have anything to offer contemporary devotion and the definitions of passion with which she is using.
The placing of the women and their cultural context is important to Dreyer’s cause. As a feminist scholar, Dreyer has to give account for embracing, rather than dismissing the place of women in the medieval church. She argues well the contemporary scholar cannot simply dismiss what these intelligent and eloquent women had to say, simply because they were part of what some see as an oppressive institution. The skill of discernment requires sifting, but not outright tossing, of what the mystics had to say. Without the recovery of what women were saying in the past, current scholarship is lacking in a larger picture of the divine.
The contextual placing of women such as Catherine of Sienna and Teresa of Avila also reminds the reader that these women are “models” not “rules” to be followed. Dreyer is arguing for the women to be studied so that people might learn from them, not be their exact copy. She points out the extreme and dangerous behaviors that the women participated in and wonders if their repeated calls to actively seek out suffering is the best way for twenty-first century Christians to understand Christ.
While spending an entire chapter on defining “passion” seemed overdone for such a small book, it did need to happen so Dreyer had a solid and consistent definition to use. If no definition was set, the multiple definitions that often come with the word “passion” could have displaced the thesis of using the women as a model of spiritual discipline. Dreyer wanted to move away from the idea of something unbridled and unreasonable. Emotion and reason are not separate places of being, but integrated. Because the world, and the Church, have devalued affection over the centuries, reclaiming “passion” as a positive trait is imperative. Because she defines “passion” as “an intense form of affectivity, especially of love and desire between God and the human person,” she has a way to explain why the intensity of the mystics isn’t simply a manipulated emotionalism, but a reasonable and lucid reaction to their relationship to God and Church.
Having established the place of women mystics and how she will describe the lives and works of Hildegard and Hadewijch, Dreyer can give proof of her argument through the brief examples of the two women. Choosing to start with Hildegard creates a foundation of which readers should have some basic knowledge. Less primary texts need to be cited and Hildegard’s style of writing is the less shocking of the two. The preparation of the previous chapters can put Dreyer in a position to finish with Hadewijch’s intense, courtly love type writings. Dreyer is harder-pressed to support Hadewijch as reasonable, but Hadewijch’s frank and honest paradox’s of Love can strike a place of resonance with the contemporary devoted. If one takes into consideration Dreyer’s previous reminder that the mystics aren’t perfect, but models and suggestions for current spirituality, her thesis still stands.
Throughout the entire book, Dreyer supports her arguments with plenty of quality sources. Her bibliography includes those such as Bernard McGinn, Meredith McGuire, Barbara Newman, Elisabeth Schussler Fiorenza and others. She appeals to Tradition, citing Bernard of Clairvaux, Augstine, and Cassian. Finally, Dreyer cites scripture, often the Psalms, in argument of keeping a place for the affections in spirituality.
The argument for considering the women mystics of the medieval period is a valid one, and Dreyer does an excellent job encouraging readers to consider engagement with them. In the conclusion, she does foray into some musings on human sexuality which are not completely out of place, but not wholly needed, either. She is making a small, side argument for the value, dignity, and sacredness of sexuality. This is a topic that deserves it’s own book and place, and not a sudden drop in the conclusion of a work.
The book is not a confessional treaty, but Passionate Spirituality is written from a place of vested interest. Scholars such as Dreyer are both feminist and Catholic. They speak from a place knowing what the Church (both Catholic and catholic) have done to women over the centuries, but how women have also been empowered and liberated through the Church. Without dimming or falsifying the past, Dreyer believes that the medieval women truly were being liberated, inasmuch as the women could be. Her ability to love the Church while still being honest with the grievances of sinful humankind, the abuse of power, and the fallibility of women such as Hildegard, make for an evenly argued thesis.
Because Dreyer’s work is not a confessional work and due to the type of sources and language used in Passionate Spirituality, it isn’t a book that one will find in the devotional section of a mainstream Christian bookstore. The obvious personal interest of the author, the well-written argument, and the encourgement for the reader to consider looking at primary sources for themselves makes the book one that can ignite personal spiritual study. Ff someone was interested in studying mystics, it would be a good starting reference. The only complaint to the book is the lack of basic bibliography. The notes section is informative, and there is an index, but the list of scholars and suggested reading is need of a neatly organized bibliography for those who want to do further study.
The book is good and the scholarship is sound. The work can be expanded significally, and I believe has been in other, more recent, works of Dreyer’s. The conversation on human sexuality outside of the dialogue of mystics is off topic, but not completely out of place.
The beginning statement Dreyer makes is to inform the reader that intensity is a force to be reckoned with. She reminds the reader, “the historical record is all too clear about ways in which spiritual energy and passion have been put to destructive ends” (xi). The intensity does not equate to evil as “spiritual power has led human beings to intense encounters with Deity, extraordinary actions of heroic love, and an endless stream of simple, daily acts of goodness” as well as abuse (xi). Dreyer considers one of the effects of post-Enlightenment culture to be a loss of genuine affection in both spirituality and theology (xi). However, the postmodern world is awakening to the place of the emotions and corporal body which gives them expression (xii). This “awakening” needs direction, and Dreyer encourages looking to the women mystics of the medieval period. She considers them to be important resources to the “task of articulating for our time a theological spirituality, and a theology that is alive with Spirit” (xi).
Dreyer moves through her book in a straightforward, and linear fashion, with nothing considered rambles or tangents. The title of the book suggested that the majority of the work would be on Hildegard of Bingen and Hadewijch of Brabant. In actuality, Dreyer was using the two mystics as case studies for the large topic of women mystics and their possibility of being a resource for today. The book is broken into four chapters with Hildegard and Hadewijch each take up one chapter. The first two chapters set up the question if the women mystics of the twelfth century have anything to offer contemporary devotion and the definitions of passion with which she is using.
The placing of the women and their cultural context is important to Dreyer’s cause. As a feminist scholar, Dreyer has to give account for embracing, rather than dismissing the place of women in the medieval church. She argues well the contemporary scholar cannot simply dismiss what these intelligent and eloquent women had to say, simply because they were part of what some see as an oppressive institution. The skill of discernment requires sifting, but not outright tossing, of what the mystics had to say. Without the recovery of what women were saying in the past, current scholarship is lacking in a larger picture of the divine.
The contextual placing of women such as Catherine of Sienna and Teresa of Avila also reminds the reader that these women are “models” not “rules” to be followed. Dreyer is arguing for the women to be studied so that people might learn from them, not be their exact copy. She points out the extreme and dangerous behaviors that the women participated in and wonders if their repeated calls to actively seek out suffering is the best way for twenty-first century Christians to understand Christ.
While spending an entire chapter on defining “passion” seemed overdone for such a small book, it did need to happen so Dreyer had a solid and consistent definition to use. If no definition was set, the multiple definitions that often come with the word “passion” could have displaced the thesis of using the women as a model of spiritual discipline. Dreyer wanted to move away from the idea of something unbridled and unreasonable. Emotion and reason are not separate places of being, but integrated. Because the world, and the Church, have devalued affection over the centuries, reclaiming “passion” as a positive trait is imperative. Because she defines “passion” as “an intense form of affectivity, especially of love and desire between God and the human person,” she has a way to explain why the intensity of the mystics isn’t simply a manipulated emotionalism, but a reasonable and lucid reaction to their relationship to God and Church.
Having established the place of women mystics and how she will describe the lives and works of Hildegard and Hadewijch, Dreyer can give proof of her argument through the brief examples of the two women. Choosing to start with Hildegard creates a foundation of which readers should have some basic knowledge. Less primary texts need to be cited and Hildegard’s style of writing is the less shocking of the two. The preparation of the previous chapters can put Dreyer in a position to finish with Hadewijch’s intense, courtly love type writings. Dreyer is harder-pressed to support Hadewijch as reasonable, but Hadewijch’s frank and honest paradox’s of Love can strike a place of resonance with the contemporary devoted. If one takes into consideration Dreyer’s previous reminder that the mystics aren’t perfect, but models and suggestions for current spirituality, her thesis still stands.
Throughout the entire book, Dreyer supports her arguments with plenty of quality sources. Her bibliography includes those such as Bernard McGinn, Meredith McGuire, Barbara Newman, Elisabeth Schussler Fiorenza and others. She appeals to Tradition, citing Bernard of Clairvaux, Augstine, and Cassian. Finally, Dreyer cites scripture, often the Psalms, in argument of keeping a place for the affections in spirituality.
The argument for considering the women mystics of the medieval period is a valid one, and Dreyer does an excellent job encouraging readers to consider engagement with them. In the conclusion, she does foray into some musings on human sexuality which are not completely out of place, but not wholly needed, either. She is making a small, side argument for the value, dignity, and sacredness of sexuality. This is a topic that deserves it’s own book and place, and not a sudden drop in the conclusion of a work.
The book is not a confessional treaty, but Passionate Spirituality is written from a place of vested interest. Scholars such as Dreyer are both feminist and Catholic. They speak from a place knowing what the Church (both Catholic and catholic) have done to women over the centuries, but how women have also been empowered and liberated through the Church. Without dimming or falsifying the past, Dreyer believes that the medieval women truly were being liberated, inasmuch as the women could be. Her ability to love the Church while still being honest with the grievances of sinful humankind, the abuse of power, and the fallibility of women such as Hildegard, make for an evenly argued thesis.
Because Dreyer’s work is not a confessional work and due to the type of sources and language used in Passionate Spirituality, it isn’t a book that one will find in the devotional section of a mainstream Christian bookstore. The obvious personal interest of the author, the well-written argument, and the encourgement for the reader to consider looking at primary sources for themselves makes the book one that can ignite personal spiritual study. Ff someone was interested in studying mystics, it would be a good starting reference. The only complaint to the book is the lack of basic bibliography. The notes section is informative, and there is an index, but the list of scholars and suggested reading is need of a neatly organized bibliography for those who want to do further study.
The book is good and the scholarship is sound. The work can be expanded significally, and I believe has been in other, more recent, works of Dreyer’s. The conversation on human sexuality outside of the dialogue of mystics is off topic, but not completely out of place.
August 13, 2024
What a great idea for a book! The topic is well treated here and the choice of these two women mystics is perfect. My only complaint, Dreyer does what many contemporary scholars do, ignore the particular gift of celibate chastity as a source of passion while taking pains to assure the reader that passion in celibates is applicable to sexually active spouses.
Displaying 1 - 3 of 3 reviews