Canonization (or canonisation) is the act by which a Christian church declares a deceased person to be a saint, upon which declaration the person is included in the canon, or list, of recognized saints. Originally, individuals were recognized as saints without any formal process. The process is most commonly used in, although not limited to, the Catholic Church.

Canonization, whether formal or informal, does not ''make'' someone a saint: it is only a declaration that the person ''is'' a saint and ''was'' a saint even before canonization.

Historical development of the process

The first persons whom the Christian Church honored as saints were the martyrs. Pious legends of their deaths were considered to affirm the truth of their faith in Christ, and formalization and celebration of these legends served to legitimize and propagate the doctrines of the Church and serve as examples.

The Latin Rite Canon of the Mass contains the names only of martyrs, along with that of the Virgin Mary and, since 1962, that of Saint Joseph.

By the fourth century, however, "confessors"—people who had confessed their faith not by dying but by word and life—began to be venerated publicly. Examples of such people are Saint Hilarion and Saint Ephrem the Syrian in the East, and Saint Martin of Tours and Saint Hilary of Poitiers in the West. Their names were inserted in the diptychs, the lists of saints explicitly venerated in the liturgy, and their tombs were honoured like those of the martyrs. Since the witness of their lives was not as unequivocal as that of the martyrs, they were venerated publicly only with the approval by the local bishop.

This approval was required even for veneration of a reputed martyr. In his history of the Donatist heresy, Saint Optatus recounts that at Carthage a Catholic matron, named Lucilla, incurred the censures of the Church for having kissed the relics of a reputed martyr whose claims to martyrdom had not been juridically proved. And Saint Cyprian (died 258) recommended that the utmost diligence be observed in investigating the claims of those who were said to have died for the faith. All the circumstances accompanying the martyrdom were to be inquired into; the faith of those who suffered, and the motives that animated them were to be rigorously examined, in order to prevent the recognition of undeserving persons. Evidence was sought from the court records of the trials or from people who had been present at the trials.

Saint Augustine of Hippo (died 430) tells of the procedure which obtained in his day for the recognition of a martyr. The bishop of the diocese in which the martyrdom took place set up a canonical process for conducting the inquiry with the utmost severity. The acts of the process were sent either to the metropolitan or primate, who carefully examined the cause, and, after consultation with the suffragan bishops, declared whether the defunct was worthy of the name of 'martyr' and public veneration.

Acts of formal recognition, such as the erection of an altar over the saint's tomb or transferring the saint's relics to a church, were preceded by formal inquiries into the sanctity of the person's life and the miracles attributed to that person's intercession.

Such acts of recognition of a saint were authoritative, in the strict sense, only for the diocese or ecclesiastical province for which they were issued, but with the spread of the fame of a saint, were often accepted elsewhere also.

Catholic Church

In the Catholic Church (both the Western and Eastern Churches) the act of canonization is reserved to the Holy See and occurs at the conclusion of a long process requiring extensive proof that the person proposed for canonization lived and died in such an exemplary and holy way that he or she is worthy to be recognized as a saint. The Church's official recognition of sanctity implies that the persons are now in heavenly glory, that they may be publicly invoked and mentioned officially in the liturgy of the Church, most especially in the Litany of the Saints. Other Catholic churches still follow the older practice (see, for instance, below on the practice of the Orthodox Church).

In the Catholic Church, canonization involves a decree that allows veneration of the saint in the liturgy of the Roman Rite throughout the world. For permission to venerate on a local level, only beatification is needed, not canonization.

Medieval procedure

In the Medieval West, the Holy See began to be asked to intervene in the question of canonizations, so as to ensure a more authoritative decision. The canonization of Saint Udalric, Bishop of Augsburg, by Pope John XV in 993 is the first undoubted example of a papal canonization of a saint from outside Rome. (Some historians maintain that the first such canonization was that of Saint Swibert by Pope Leo III in 804.) Thereafter recourse was had with greater frequency to the judgment of the popes. Walter of Pontoise was canonized by Hugh de Boves, the Archbishop of Rouen in 1153; Walter was the last saint in Western Europe to have been canonized by an authority other than the pope. “The last case of canonization by a metropolitan is said to have been that of St. Gaultier, or Gaucher, abbot of Pontoise, by the Archbishop of Rouen. A decree of Pope Alexander III, 1170, gave the prerogative to the pope thenceforth, so far as the Western Church was concerned.�

In 1173 Pope Alexander III, after reprimanding certain bishops for having permitted veneration of a man who was far from being a saint, decreed: "You shall not therefore presume to honour him in the future; for, even if miracles were worked through him, it is not lawful for you to venerate him as a saint without the authority of the Catholic Church."

The procedure initiated by the text of Alexander III, confirmed by a bull of Pope Innocent III in the year 1200, issued on the occasion of the canonization of Saint Cunegunde, led to increasingly elaborate inquiries.

Roman Catholic procedure since 1983

Pope John Paul II's apostolic constitution ''Divinus Perfectionis Magister'' of 25 January 1983, and the norms issued by the Congregation for the Causes of Saints on 7 February 1983, for its implementation on diocesan level continued the work of simplification already initiated by Pope Paul VI. In particular, the reforms eliminated the office of the Promoter of the Faith (Latin: promotor fidei), popularly known as the Devil's advocate, who was required to present a case against canonization. Possibly as a result, the rate of canonization increased markedly after 1983.

"Servant of God" The process leading towards canonization begins at the diocesan level. A bishop with jurisdiction—usually the bishop of the place where the candidate died or is buried, although another ordinary can be given this authority—gives permission to open an investigation into the virtues of the individual, responding to a petition by members of the faithful, either actually or pro forma. This investigation may open no sooner than five years after the death of the person being investigated. However, the pope has the authority to waive this five year waiting period, as was done for Mother Teresa by Pope John Paul II , and for LĂºcia Santos and for John Paul II himself by Pope Benedict XVI. Normally, a guild or organization to promote the cause of the candidate's sainthood is created, an exhaustive search of the candidate's writings, speeches and sermons is undertaken, a detailed biography is written and eyewitness accounts are gathered. When sufficient information has been gathered, the investigation of the candidate, who is called "Servant of God", is presented by the local bishop to the Roman Curia—in particular, the Congregation for the Causes of the Saints—where it is assigned a postulator, whose task is to gather further information about the life of the Servant of God. Religious orders who regularly deal with the congregation often have their own designated postulator generals.

"Declaration 'Non Cultus'" At some point, permission is then granted for the body of the Servant of God to be exhumed and examined, a certification ("non cultus") is made that no superstitious or heretical worship or improper cult has grown up around the servant or his or her tomb, and relics are taken.

"Venerable/Heroic in Virtue" When enough information has been gathered, the congregation will recommend to the pope that he make a proclamation of the Servant of God's heroic virtue (that is, that the servant exhibited the theological virtues of faith, hope and charity, and the cardinal virtues of prudence, justice, fortitude and temperance, to a heroic degree). From this point the one said to be "heroic in virtue" is referred to by the title "Venerable". A Venerable has as of yet no feast day, no churches may be built in his or her honor, and the church has made no statement on the person's probable or certain presence in heaven, but prayer cards and other materials may be printed to encourage the faithful to pray for a miracle wrought by his or her intercession as a sign of God's will that the person be canonized.

"Blessed" Beatification is a statement by the church that it is "worthy of belief" that the person is in heaven, having come to salvation. This step depends on whether the Venerable is a martyr or a "confessor".

For a martyr, the Pope has only to make a declaration of martyrdom, a certification that the venerable gave his or her life voluntarily as a witness for the faith and/or in an act of heroic charity for others.

If the Venerable was not a martyr – all non-martyrs are "confessors" as they "confessed" or bore witness to their faith by how they lived their lives – it must be proven that a miracle has taken place by his or her intercession: that is, that God has shown a sign that the person is enjoying the Beatific Vision by God performing a miracle in response to the Blessed's prayers. Today, these miracles are almost always miraculous cures, as these are the easiest to establish based on the Catholic Church's requirements for a "miracle." (The patient was sick, there was no known cure for the ailment, prayers were directed to the Venerable, the patient was cured, the cure was spontaneous, instantaneous, complete and lasting, and doctors cannot find any natural explanation.)

This allows beatification, giving the venerable the new title "Blessed" (abbreviated "Bl.") or, in Latin, Beatus or Beata. A feast day will be designated, but its observance is normally restricted to the Blessed's home diocese, to certain locations associated with him or her, and/or to the churches or houses of the blessed's religious order, if they belonged to one. Parishes may not normally be named in honor of a Blessed.

"Saint" (contracted "St" or "S.") To be canonized a saint, at least two miracles must have been performed after death. Canonization is a statement by the church that the person certainly enjoys the Beatific Vision. The saint is assigned a feast day which ''may'' be celebrated anywhere within the Catholic Church, although it may or may not appear on the general calendar or local calendars as an ''obligatory'' feast, parish churches may be built in his or her honor, and the faithful may freely and without restriction celebrate and honor the saint.

In the case of persons that common usage has called saints from "time immemorial" (in practice, since before 1500 or so), the Church may carry out a "confirmation of cultus", which is much simpler. For example, Saint Hermann Joseph had his veneration confirmed by Pope Pius XII.

In the case of the Eastern Catholic Churches, individual churches ''sui juris'' retain, in theory, the right to glorify (see next section on Eastern Orthodox practice) saints for their own jurisdictions, though this has rarely happened in practice.

Although a recognition of sainthood by the Pope does not directly concern a fact of divine revelation, it must still be "definitively held" by the faithful as infallible under (at the very least) the Universal Magisterium of the Church since it is a truth connected to revelation by historical necessity.

Eastern Orthodox

The glorification of saints in the Orthodox Church differs from Roman Catholic tradition in practice. The official recognition of saints grows from the consensus of the church.

It is believed that when an individual who has been sanctified by the grace of the Holy Spirit "falls asleep in the Lord", God may or may not choose to glorify the individual through the manifestation of miracles. If so, the devotion to the saint will normally grow from the "grass roots" level. Eventually, miracles will have grown to such a degree that a formal Service of Glorification will be scheduled. A glorification may be performed by any bishop within his diocese. Often there will be a formal investigation to be sure that the individual is Orthodox in their faith, has led a life worthy of emulation, and that the reports of miracles attributed to their intercessions are verifiable. The glorification service does not "make" the individual a saint; rather, the Church is simply making a formal acknowledgement of what God has already manifested.

Martyrs need no formal glorification; the witness of their self-sacrifice is considered sufficient.

Timothy Ware (Bishop Kallistos of Diokleia) has written about canonization in Orthodoxy: "In private an Orthodox Christian is free to ask for the prayers of any member of the Church, whether canonized or not. It would be perfectly normal for an Orthodox child, if orphaned, to end his evening prayers by asking for the intercession not only of the Mother of God and the saints, but of his own mother and father. In its public worship, however, the Church usually asks the prayers only of those whom it has officially proclaimed as saints; but in exceptional circumstances a public cult may become established without any formal act of canonization."

Rarely, the Orthodox Church adopts a Roman Catholic saint who was canonized after the Great Schism of 1054, as it did Hungary's King Stephen I in 2000, who had been previously canonized by Pope Gregory VII in 1083.

Anglicanism

Since the English Reformation, only Saint Charles Stuart has been canonized in the Church of England and the Anglican Communion. National Anglican churches have their own calendars of saints and other holy men and women. Some more recent people, while not officially declared saints, have been added to certain Anglican national calendars for commemoration; for example, C. S. Lewis (November 22) and Martin Luther King, Jr. (April 4).

Independent and Continuing Anglican churches also have their own calendars of saints. The African Orthodox Church, an independent African-American Anglican denomination, is well known for having canonized St. John Coltrane. Since then the Episcopal Church has also added him to their list of "historic black saints".

Lutheran practice

As stated in the Augsburg Confession article 21 (1530), Lutherans, while including many traditional saints days on their lectionary and respecting them as examples of faith, do not accept the concept of canonization or the Roman Catholic concept of sainthood. However, the Lutheran church does celebrate saints with different feast days according to their Calendar of Saints.

See also

Beatification

Devil's advocate

List of canonizations

List of Christian saints after 450 A.D. (incomplete list)

List of Christian saints before 450 A.D.

Litany of the Saints

Further reading

André Vauchez, ''La sainteté en Occident aux derniers siècles du Moyen Âge (1198–1431)'' 1, Rome, 1981 (''BEFAR'', 241) [Engl. transl. : ''Sainthood in the Later Middle Ages'', Cambridge, 1987 and Ital. Transl. : ''La santità nel Medioevo'', Bologne, 1989

References

External links

Catholic

''Divinus Perfectionis Magister'' Apostolic Constitution of Pope John Paul II (English)

Congregation for the Causes of Saints Vatican Website

Historical Sketch of Canonization Friarsminor.org

Orthodox

What does "Glorification" mean? Fr. Alexey Young

Glorification of Saints – Russian Orthodox Church Archpriest Georgiy Mitrofanov

The blood of martyrs is the life-giving seed of Christianity! Glorification of saints in the 20th century

On the Glorification of Saints Protopresbyter Michael Pomazansky

Glorification of St. John Maximovitch Discussion and photos

Category:Sainthood Category:Christian festivals and holy days Category:Christian liturgy, rites, and worship services Category:Religious behaviour and experience Category:Posthumous recognitions Category:Christian terms

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Name	Saint André Bessette, CSC
Birth date	August 9, 1845
Death date	January 6, 1937 (aged 91)
Feast day	January 6
Venerated in	Catholic Church
Titles	Saint André Bessette
Canonized date	May 23, 1982
Beatified place	Saint Peter's Square, Vatican City,
Beatified by	Pope John Paul II
canonized date	October 17, 2010
canonized place	Saint Peter's Square, Rome,
canonized by	Pope Benedict XVI
Major shrine	Saint Joseph's Oratory
Issues	}}

Saint André Bessette, CSC (; August 9, 1845 – January 6, 1937), born Alfred Bessette and since his canonisation sometimes known as Saint André of Montreal, was a Holy Cross Brother and a significant figure of the Roman Catholic Church among French-Canadians, credited with thousands of reported miraculous healings. He was declared venerable in 1978 and was beatified in 1982. Pope Benedict XVI approved sainthood for Blessed André on February 19, 2010, with the formal canonization taking place on October 17, 2010.

Early life

Alfred Bessette was born in Mont-Saint-Grégoire, Quebec (then Canada East), a small town situated 40 kilometers south-east of Montreal. He was so frail when he was born that the curé baptized him on an emergency basis and then conditionally the following day. He was from a working class family; his father, Isaac Bessette, was a carpenter and lumberman and his mother, Clothilde Foisy Bessette, saw to the education of her ten children (two others died in infancy). In 1849, with employment scarce and his family living in poverty, Alfred's father decided to move to Farnham (in Quebec) where he hoped to earn a living as a lumberman. Tragically, he lost his life in an accident, crushed by a falling tree, when Alfred was only nine years old. His mother found herself widowed at the age of forty with ten children in her care. She died of tuberculosis within three years, and Alfred found himself orphaned at the age of twelve. Later Brother André would say, "I rarely prayed for my mother, but I often prayed to her." He was sent to live with his mother's sister, Rosalie Nadeau, and her husband Timothée, who attempted to establish Alfred in various trades, but the boy's fragile health (which would afflict him throughout his life) made sustained manual labor difficult. Since he obviously did not have a trade, Alfred began a thirteen-year odyssey wandering from job to job with few belongings and little education. He was barely able to write his name or to read his prayer book. At various times he worked as a tinsmith, blacksmith, baker, shoemaker and wagon driver.

From his earliest days, Alfred exhibited an unusually intense spirituality. He would often spend his scant free time praying before a crucifix or evangelizing his friends, and his many self-imposed penances drew the admiring rebuke of his gentle aunt, who was concerned that the boy was endangering his already poor health.

When he was 20 years old, Alfred joined many Canadians who were emigrating to the United States to work in a textile mill of New England, then operating at full output to supply the needs of the Union army in the American Civil War. Though his health was not robust, he worked doggedly. "Despite my limitations," he said, "There was no one who worked harder than me." When the Canadian federation was formed in 1867, he returned to his native country.

Call to devotion

thumb|left|Brother André (ca. 1920) The Pastor of his parish, Fr. André Provençal, noticed the devotion and generosity of the young man. He decided to present Alfred to the Congregation of Holy Cross in Montreal, writing a note to the superior, "I'm sending you a saint." Although he was initially rejected by the order because of frail health, Archbishop Ignace Bourget of Montreal intervened on his behalf, and in 1872, Alfred was accepted, and entered the novitiate of the congregation, receiving the religious name of Brother André, by which he was known for the rest of his life. He made his final vows on February 2, 1874, at the age of 28.

André was given the task of porter (doorman) at Notre Dame College in Côte-des-Neiges, Quebec. He fulfilled this function for some forty years while at the same time doing innumerable odd jobs for the community. At the end of his life, he would joke that when he came, he was shown the door, and stayed for forty years. In addition to his duties as receptionist, his tasks included washing floors and windows, cleaning lamps, bringing in firewood and carrying messages.

His great confidence in Saint Joseph inspired him to recommend this saint's devotion to all those who were afflicted in various ways. On his many visits to the sick in their homes, he would recommend them in prayer to St. Joseph, and would anoint them lightly with oil from the lamp in the college chapel which always burned before the St. Joseph altar. People claimed that they had been cured through the prayers of the good Brother and Saint Joseph, and they were grateful their prayers had been heard. Brother André steadfastly refused to take any credit for these cures, and, although usually a gentle man, he was known to become enraged at those who suggested that he possessed any healing powers. Because he wanted St. Joseph to be honored, in 1904 Bessette began the campaign to erect a chapel to honor the saint.

Brother André's reputation grew, and soon he was known as the miracle worker of Mount-Royal. He had to face the attacks and the criticism of numerous adversaries. He had the strong support, however, of the diocesan Church, and thousands of cures without apparent medical explanation made him the object of popular acclaim.

In 1924 construction of a basilica named Saint Joseph's Oratory, began on the side of the mountain, near Bessette's chapel.

Death and path to canonization

Bessette died in 1937, at the age of 91. A million people filed past his coffin.

The remains of Bessette lie in the church he helped build. His body lies in a tomb built below the Oratory's Main Chapel, except for his heart, which is preserved in a reliquary in the same Oratory. The heart was stolen in March 1973, but recovered in December 1974.

Brother André was beatified by Pope John Paul II on May 23, 1982. The miracle cited in support of his beatification was the healing in 1958 of Giuseppe Carlo Audino, who suffered from cancer. He is commemorated by an optional memorial on January 6.

On December 19, 2009, Pope Benedict XVI promulgated a decree recognizing a second miracle at Blessed André's intercession. and on October 17, 2010, Pope Benedict XVI formally declared sainthood for Blessed Andre. Along with Saint André, sainthood was also approved for Stanislaw Soltys, a 15th-century Polish priest; Italian nuns Giulia Salzano and Camilla Battista da Varano; Spanish nun Candida Maria de Jesus Cipitria y Barriola and an Australian nun, Mother Mary MacKillop.

See also

Roman Catholic saints of Canada

References

Bibliography

Joel Schorn, ''God's Doorkeepers: Padre Pio, Solanus Casey and André Bessette'': Servant Publications, (September 30, 2006), ISBN 978-0867166996

Laurent Boucher, c.s.c., ''Brother André : the miracle man of Mount Royal'': Montreal, 1997, 329 p.

Lafrenière, Bernard, c.s.c., ''Brother André. According the Witnesses'', Montreal, St.Joseph 's Oratory, 1997, 212 p.

Henri-Paul Bergeron, ''Brother André, Apostle of Saint Joseph'': Montreal 1958

Katherine Burton, ''Brother André of Mount-Royal'', USA: The Ave Maria press, 1942, 310 pages

Movies, DVDs, CDs

''Brother André still with us'': Le Centre Saint-Pierre and Saint Joseph's Oratory of Mount-Royal, 2004 (1 DVD - 62 minutes)

''The Greatness and Beauty of Saint Joseph's Oratory of Mount Royal'': Montreal, Les Productions de la Montagne and Saint Joseph's Oratory of Mount Royal, 1995 (1 DVD, color, 26 minutes)

By Jean-Claude Labrecque: ''Brother André'': Montreal, Les Productions de la Montagne, 1985 (Movie, on 1 DVD, color, 88 minutes)

''God’s Doorkeeper: St. André of Montreal'', 2010

External links

Daily mass on French from the Montreal Oratory Crypt of Brother Andre. Salt and LIght TV.

Canonization of Brother André Bessette, C.S.C by Congregation of Holy Cross

Saint André Bessette: Montreal’s Miracle Worker by Brother André Marie, M.I.C.M. — Popular hagiography at Catholicism.org.

André, Brother — Short Biography at The Canadian Encyclopedia

Blessed Brother André Bessette, C.S.C. — Short Biography on the Holy Cross Brothers site.

Ancestors of Brother André (in French)

Building a shrine to St. Joseph (Radio clip: Sept. 12, 1972 — 4:16)

A pilgrim's tour (Radio clip: March 28, 1957 — 6:10)

The miracle man (Television clip - the audio only now avalaible: Aug. 8, 1967 — 10:45)

The case for sainthood (Television clip: Sept. 12, 1978 — 18:21); Reporter: Adrienne Clarkson

The beatification of Brother André (Television clip: May 23, 1982 — 2:21)

Newsreel footage: funeral of Brother André (Television - silent clip: Jan. 12, 1937 — 4:37);"Thousands line up to pay their respects after Brother André dies. (true silent film)"

Long road to canonization (Radio clip: April 18, 1958 — 5:47)

Remembering the man behind the miracles (Television clip: May 23, 1982 — 2:40)"A priest [Bill McGinnis] who worked with Brother André shares his memories." Millennium on the mountain (Television clip: Dec. 17, 1999 — 3:06); Reporter: Patty Kim;"St. Joseph's Oratory hosts a multicultural celebration for the year 2000."

A century at the Oratory (Television clip: Oct. 19, 2004 — 2:32)

Knights of Columbus article on Brother André

Homily preached by Pope Benedict XVI at the canonization ceremony in October 2010

Category:1845 births Category:1937 deaths Category:Canadian Roman Catholics Category:Canadian saints Category:Canadian Roman Catholic saints Category:Beatified people Category:People from Montreal Category:Congregation of Holy Cross Category:20th-century venerated Christians Category:People from Montérégie

es:AndrĂ©s Bessette fr:Frère AndrĂ© it:AndrĂ© Bessette de:AndrĂ© Bessette nl:Broeder AndrĂ© ja:ă‚¢ăƒ³ăƒ‰ăƒ¬ăƒ»ăƒ™ă‚»ăƒƒăƒˆ pl:Andrzej Bessette pt:Alfred Bessette ru:БеÑ?Ñ?ĐµÑ‚Ñ‚, Đ?Đ½Đ´Ñ€Đµ

Name	Hildegard of Bingen
Birth date	1098
Death date	September 17, 1179
Feast day	17 September
Venerated in	Roman Catholic Church, Anglican Communion, Lutheranism
Birth place	Bermersheim vor der Höhe, County Palatine of the Rhine, Holy Roman Empire
Death place	Bingen am Rhein, County Palatine of the Rhine, Holy Roman Empire
Titles	Sibyl of the Rhine
Canonized date	No formal canonization, but her name is in the Roman Martyrology
Major shrine	Eibingen Abbey
Prayer attrib	}}

Blessed Hildegard of Bingen (; ) (1098 – 17 September 1179), also known as Saint Hildegard, and Sibyl of the Rhine, was a writer, composer, philosopher, Christian mystic, German Benedictine abbess, visionary, and polymath. Elected a ''magistra'' by her fellow nuns in 1136, she founded the monasteries of Rupertsberg in 1150 and Eibingen in 1165. One of her works as a composer, the ''Ordo Virtutum'', is an early example of liturgical drama.

She wrote theological, botanical and medicinal texts, as well as letters, liturgical songs, poems, and arguably the oldest surviving morality play, while supervising brilliant miniature Illuminations.

Biography

Hildegard of Bingen's date of birth is uncertain. It has been concluded that she may have been born in the year 1098. Hildegard was raised in a family of free nobles. She was her parents' tenth child, sickly from birth. In her ''Vita'', Hildegard explains that from a very young age she had experienced visions.

Perhaps due to Hildegard's visions, or as a method of political positioning, Hildegard's parents, Hildebert and Mechthilde, offered her as a tithe to the church. The date of Hildegard's enclosure in the church is contentious. Her ''Vita'' tells us she was enclosed with an older nun, Jutta, at the age of eight. However, Jutta's enclosure date is known to be in 1112, at which time Hildegard would have been fourteen. Some scholars speculate that Hildegard was placed in the care of Jutta, the daughter of Count Stephan II of Sponheim, at the age of eight, before the two women were enclosed together six years later. There is no written record of the twenty-four years of Hildegard's life that she was in the convent together with Jutta. It is possible that Hildegard could have been a chantress and a worker in the herbarium and infirmarium. In any case, Hildegard and Jutta were enclosed at Disibodenberg in the Palatinate Forest in what is now Germany. Jutta was also a visionary and thus attracted many followers who came to visit her at the enclosure. Hildegard also tells us that Jutta taught her to read and write, but that she was unlearned and therefore incapable of teaching Hildegard Biblical interpretation. Hildegard and Jutta most likely prayed, meditated, read scriptures such as the psalter, and did some sort of handwork during the hours of the Divine Office. This also might have been a time when Hildegard learned how to play the ten-stringed psaltery. Volmar, a frequent visitor, may have taught Hildegard simple psalm notation. The time she studied music could also have been the beginning of the compositions she would later create.

Upon Jutta's death in 1136, Hildegard was unanimously elected as "magistra" of her sister community by her fellow nuns. Abbot Kuno, the Abbot of Disibodenberg, also asked Hildegard to be Prioress. Hildegard, however, wanted more independence for herself and her nuns and asked Abbot Kuno to allow them to move to Rupertsberg. When the abbot declined Hildegard's proposition, Hildegard went over his head and received the approval of Archbishop Henry I of Mainz. Abbot Kuno did not relent, however, until Hildegard was stricken by an illness that kept her paralyzed and unable to move from her bed, an event that she attributed to God's unhappiness at her not following his orders to move her nuns to Rupertsberg. It was only when the Abbot himself could not move Hildegard that he decided to grant the nuns their own monastery. Hildegard and about twenty nuns thus moved to the St. Rupertsberg monastery in 1150, where Volmar served as provost, as well as Hildegard's confessor and scribe. In 1165 Hildegard founded a second convent for her nuns at Eibingen.

Hildegard says that she first saw “The Shade of the Living Light� at the age of three, and by the age of five she began to understand that she was experiencing visions. In Hildegard’s youth, she referred to her visionary gift as her viso. She explained that she saw all things in the light of God through the five senses: sight, hearing, taste, smell, and touch. Hildegard was hesitant to share her visions, confiding only to Jutta, who in turn told Volmar, Hildegard's tutor and, later, secretary. Throughout her life, she continued to have many visions, and in 1141, at the age of 42, Hildegard received a vision she believed to be an instruction from God, to "write down that which you see and hear." Still hesitant to record her visions, Hildegard became physically ill. The illustrations recorded in the book of Scivias were visions that Hildegard experienced, causing her great suffering and tribulations. In her first theological text, ''Scivias'' ("Know the Ways"), Hildegard describes her struggle within:

But I, though I saw and heard these things, refused to write for a long time through doubt and bad opinion and the diversity of human words, not with stubbornness but in the exercise of humility, until, laid low by the scourge of God, I fell upon a bed of sickness; then, compelled at last by many illnesses, and by the witness of a certain noble maiden of good conduct [the nun Richardis von Stade] and of that man whom I had secretly sought and found, as mentioned above, I set my hand to the writing. While I was doing it, I sensed, as I mentioned before, the deep profundity of scriptural exposition; and, raising myself from illness by the strength I received, I brought this work to a close – though just barely – in ten years. [...] And I spoke and wrote these things not by the invention of my heart or that of any other person, but as by the secret mysteries of God I heard and received them in the heavenly places. And again I heard a voice from Heaven saying to me, 'Cry out therefore, and write thus!'

Hildegard's ''Vita'' was begun by Godfrey of Disibodenberg under Hildegard's supervision.

Works

Attention in recent decades to women of the medieval Church has led to a great deal of popular interest in Hildegard, particularly her music. Between 70 and 80 compositions have survived, which is one of the largest repertoires among medieval composers. Hildegard left behind over 100 letters, 72 songs, 70 poems, and 9 books.

One of her better known works, ''Ordo Virtutum'' (''Play of the Virtues''), is a morality play. It is unsure when some of Hildegard’s compositions were composed, though the Ordo Virtutum is thought to have been composed as early as 1151. The morality play consists of monophonic melodies for the Anima (human soul) and 16 Virtues. There is also one speaking part for the Devil. Scholars assert that the role of the Devil would have been played by Volmar, while Hildegard's nuns would have played the parts of Anima and the Virtues.

In addition to the ''Ordo Virtutum'' Hildegard composed many liturgical songs that were collected into a cycle called the ''Symphonia armoniae celestium revelationum.'' The songs from the Symphonia are set to Hildegard’s own text and range from antiphons, hymns, and sequences, to responsories. Her music is described as monophonic; that is, consisting of exactly one melodic line. Hildegard's compositional style is characterized by soaring melodies, often well outside of the normal range of chant at the time. Additionally, scholars such as Margot Fassler and Marianna Richert Pfau describe Hildegard's music as highly melismatic, often with recurrent melodic units, and also note her close attention to the relationship between music and text, which was a rare occurrence in monastic chant of the twelfth century. Hildegard of Bingen’s songs are left open for rhythmic interpretation because of the use of neumes without a staff. The reverence for the Virgin Mary reflected in music shows how deeply influenced and inspired Hildegard of Bingen and her community were by the Virgin Mary and the saints.

The definition of ‘greenness’ is an earthly expression of the heavenly in an integrity that overcomes dualisms. This ‘greenness’ or power of life appears frequently in Hildegard’s works.

In addition to her music, Hildegard also wrote three books of visions, the first of which, her ''Scivias'' ("Know the Way"), was completed in 1151. ''Liber vitae meritorum'' ("Book of Life's Merits") and ''De operatione Dei'' ("Of God's Activities", also known as ''Liber divinorum operum'', "Book of Divine Works") followed. In these volumes, the last of which was completed when she was about 75, Hildegard first describes each vision, then interprets them through Biblical exegesis. The narrative of her visions was richly decorated under her direction, with transcription assistance provided by the monk Volmar and nun Richardis. The book was celebrated in the Middle Ages, in part because of the approval given to it by Pope Eugenius III, and was later printed in Paris in 1513.

Aside from her books of visions, Hildegard also wrote her ''Physica,'' a text on the natural sciences, as well as ''Causae et Curae''. Hildegard of Bingen was well known for her healing powers involving practical application of tinctures, herbs, and precious stones. In both texts Hildegard describes the natural world around her, including the cosmos, animals, plants, stones, and minerals. She combined these elements with a theological notion ultimately derived from Genesis: all things put on earth are for the use of humans. She is particularly interested in the healing properties of plants, animals, and stones, though she also questions God's effect on man's health. One example of her healing powers was curing the blind with the use of Rhine water.

Hildegard also invented an alternative alphabet. The text of her writing and compositions reveals Hildegard's use of this form of modified medieval Latin, encompassing many invented, conflated and abridged words.

Hildegard's musical, literary, and scientific writings are housed primarily in two manuscripts: the Dendermonde manuscript and the Riesenkodex. The Dendermonde manuscript was copied under Hildegard's supervision at Rupertsberg, while the Riesencodex was copied in the century after Hildegard's death.

Hildegard's visionary writings maintain that virginity is the highest level of the spiritual life; however, she also wrote about secular life, including motherhood. In several of her texts, Hildegard describes the pleasure of the marital act.

In addition, there are many instances, both in her letters and visions, that decry the misuse of carnal pleasures. She condemns the sins of same-sex couplings and masturbation. After confession, severe repentance expressed in fasting and bodily penance is needed to obtain forgiveness from God for such sins. For instance, in ''Scivias'' Book II Vision Six.78:

God united man and woman, thus joining the strong to the weak, that each might sustain the other. But these perverted adulterers change their virile strength into perverse weakness, rejecting the proper male and female roles, and in their wickedness they shamefully follow Satan, who in his pride sought to split and divide Him Who is indivisible. They create in themselves by their wicked deeds a strange and perverse adultery, and so appear polluted and shameful in my sight...

...a woman who takes up devilish ways and plays a male role in coupling with another woman is most vile in My (God's) sight, and so is she who subjects herself to such a one in this evil deed...

...And men who touch their own genital organ and emit their semen seriously imperil their souls, for they excite themselves to distraction; they appear to Me as impure animals devouring their own whelps...

...When a person feels himself disturbed by bodily stimulation let him run to the refuge of continence, and seize the shield of chastity, and thus defend himself from uncleanness. (translation by Mother Columba Hart and Jane Bishop)

Human beings show forth God's creative power, and man and woman have complementary roles in the world.

...When God looked upon the human countenance, God was exceedingly pleased. For had not God created humanity according to the divine image and likeness? Human beings were to announce all God's wondrous works by means of their tongues that were endowed with reason. For humanity is God's complete work....

Man and woman are in this way so involved with each other that one of them is the work of the other. Without woman, man could not be called man; without man, woman could not be named woman. Thus woman is the work of man, while man is a sight full of consolation for woman. Neither of them could henceforth live without the other. Man is in this connection an indication of the Godhead while woman is an indication of the humanity of God's Son.

Significance

Hildegard communicated with popes such as Eugene III and Anastasius IV, statesmen such as Abbot Suger, German emperors such as Frederick I Barbarossa, and other notable figures such as Saint Bernard of Clairvaux, who advanced her work, at the behest of her abbot, Kuno, at the Synod of Trier in 1147 and 1148. Hildegard of Bingen’s correspondence with many people is an important element of her literary work because this is where we can see her speaking most directly to us.

Many abbots and abbesses asked her for prayers and opinions on various matters. She traveled widely during her four preaching tours. She had several rather fanatic followers, including Guibert of Gembloux, who wrote frequently to Hildegard and eventually became her secretary after Volmar died in 1173. In addition, Hildegard influenced several monastic women of her time and the centuries that followed; in particular, she engaged in correspondence with another nearby visionary, Elisabeth of Schönau.

Contributing to Christian European rhetorical traditions, she “authorized herself as a theologian� through alternative rhetorical arts. Hildegard was creative in her interpretation of theology. She believed that her monastery should not allow novices who were from a different class than nobility because it put them in an inferior position. She also stated that ‘woman may be made from man, but no man can be made without a woman’. Due to church limitation on public, discursive rhetoric, the medieval rhetorical arts included: preaching, letter writing, poetry, and the encyclopedic tradition. Hildegard’s participation in these arts speaks to her significance as a female rhetorician, transcending bans on women’s social participation and interpretation of scriptures. The acceptance of public preaching by a woman, even a well-connected abbess and acknowledged prophet does not fit the usual stereotype of this time. She conducted four preaching tours throughout Germany, speaking to both clergy and laity in chapter houses and in public, mainly denouncing clerical corruption and calling for reform. Maddocks claims that it is likely she learned simple Latin, and the tenets of the Christian faith, but was not instructed in the Seven Liberal Arts, which formed the basis of all education for the learned classes in the Middle Ages: the ''Trivium'' of grammar, dialectic, and rhetoric plus the ''Quadrivium'' of arithmetic, geometry, astronomy, and music. The correspondence she kept with the outside world both spiritual and social transgressed the cloister as a space of female confinement, and served to document Hildegard’s grand style and strict formatting of medieval letter writing. The poetry and music of Hildegard’s Symphonia is concerned with the anatomy of female desire thus described as Sapphonic, or pertaining to Sappho, connecting her to a history of female rhetoricians.

In recent years, Hildegard has become of particular interest to feminist scholars. Her reference to herself as a member of the "weaker sex" and her rather constant belittling of women, though at first seemingly problematic, must be considered within the context of the patriarchal church hierarchy. Hildegard frequently referred to herself as an unlearned woman, completely incapable of Biblical exegesis. Such a statement on her part, however, worked to her advantage because it made her statements that all of her writings and music came from visions of the Divine more believable, therefore giving Hildegard the authority to speak in a time and place where few women were permitted a voice. Hildegard used her voice to condemn church practices she disagreed with, in particular simony.

Hildegard has also become a figure of reverence within the contemporary New Age movement, mostly due to her holistic and natural view of healing, as well as her status as a mystic. She was the inspiration for Dr. Gottfried Hertzka's "Hildegard-Medicine", and is the namesake for June Boyce-Tillman's Hildegard Network, a healing center that focuses on a holistic approach to wellness and brings together people interested in exploring the links between spirituality, the arts, and healing,. Hildegard's reincarnation has been debated since 1924 when Austrian mystic Rudolf Steiner lectured that a nun of her description was the past life of Russian poet Vladimir Soloviev, whose Sophianic visions are often compared to Hildegard. Sophiologist Robert Powell writes that hermetic astrology proves the match, and artist mystic Carl Schroeder claims to be in the lineage of Hildegard with the support and validation of reincarnation author Walter Semkiw.

Before Hildegard’s death, a problem arose with the clergy of Mainz. A man buried in Rupertsburg had died after excommunication from the Church. Therefore, the clergy wanted to remove his body from the sacred ground. Hildegard did not accept this idea, replying that it was a sin and that the man had been reconciled to the church at the time of his death. On 17 September 1179, when Hildegard died, her sisters claimed they saw two streams of light appear in the skies and cross over the room where she was dying. and Pope Benedict XVI. Hildegard’s Parish and Pilgrimage Church house the relics of Hildegard, including an altar encasing her remains, in Eibingen near RĂ¼desheim.

Hildegard of Bingen also appears in the calendar of saints in various Anglican churches. In the Church of England she is commemorated on 17 September.

In space, she is commemorated by the asteroid 898 Hildegard.

Bibliography

Primary sources ;Editions and manuscripts of Hildegard's works

Hildegardis Bingensis, ''Opera minora''. edited by H. Feiss, C. Evans, B. M. Kienzle, C. Muessig, B. Newman, P. Dronke, Corpus Christianorum Continuatio Mediaevalis CCCM 226 (Turnhout: Brepols, 2007), ISBN 978-2-503-05261-8

Wiesbaden, Hessische Landesbibliothek, Hs. 2 (Riesen Codex) or Wiesbaden Codex (ca. 1180–85)

Dendermonde, Belgium, St.-Pieters-&-Paulusabdij Cod. 9 (Villarenser codex) (ca. 1174/75)

Otto MĂ¼ller Verlag Salzburg 1969: Hildegard von Bingen: Lieder (modern edition in adapted square notation)

MĂ¼nchen, University Library, MS2âˆ?156

Leipzig, University Library, St. Thomas 371

Paris, Bibl. Nat. MS 1139

Beate Hildegardis Cause et cure, edidit L. Moulinier, Berlin, Akademie Verlag, 2003, CXVII + 384 p.

Hildegardis Bingensis, ''Epistolarium pars prima I-XC'' edited by L. Van Acker, Corpus Christianorum Continuatio Mediaevalis CCCM 91A (Turnhout: Brepols, 1991)

Hildegardis Bingensis, ''Epistolarium pars secunda XCI-CCLr'' edited by L. Van Acker, Corpus Christianorum Continuatio Mediaevalis CCCM 91A (Turnhout: Brepols, 1993)

Hildegardis Bingensis, ''Epistolarium pars tertia CCLI-CCCXC'' edited by L. Van Acker and M. Klaes-Hachmoller, Corpus Christianorum Continuatio Mediaevalis XCIB (Turnhout: Brepols, 2001)

Hildegardis Bingensis, ''Scivias''. A. FĂ¼hrkötter, A. Carlevaris eds., Corpus Christianorum Scholars Version vols. 43, 43A. (Turnhout: Brepols, 2003)

Hildegardis Bingensis, ''Liber vitae meritorum''. A. Carlevaris ed. Corpus Christianorum Continuatio Mediaevalis CCCM 90 (Turnhout: Brepols, 1995)

Hildegardis Bingensis, ''Liber divinorum operum''. A. Derolez and P. Dronke eds., Corpus Christianorum Continuatio Mediaevalis CCCM 92 (Turnhout: Brepols, 1996)

Hildegard of Bingen, ''Two Hagiographies: Vita sancti Rupperti confessoris, Vita sancti Dysibodi episcopi,'' ed. and trans. Hugh Feiss & Christopher P. Evans, Dallas Medieval Texts and Translations 11 (Louvain and Paris: Peeters, 2010)

;Other sources

Friedrich Wilhelm Emil Roth, "Glossae Hildigardis", in: Elias Steinmeyer and Eduard Sievers eds., ''Die Althochdeutschen Glossen'', vol. III. ZĂ¼rich: Wiedmann, 1895, 1965, pp. 390–404.

''Analecta Sanctae Hildegardis, in Analecta Sacra'' vol. 8 edited by Jean-Baptiste Pitra (Monte Cassino, 1882).

Patrologia Latina vol. 197 (1855).

Explanatio Regulae S. Benedicti

Explanatio Symboli S. Athanasii

Homeliae LVIII in Evangelia.

Hymnodia coelestis.

Ignota lingua, cum versione Latina

Liber divinorum operum simplicis hominis (1163-73/74)

Liber vitae meritorum (1158–63)

Libri simplicis et compositae medicinae.

Physica, sive Subtilitatum diversarum naturarum creaturarum libri novem

Scivias seu Visiones (1141–51)

Solutiones triginta octo quaestionum

Tractatus de sacramento altaris.

See also

Bibliography of Hildegard of Bingen

Discography of Hildegard of Bingen

Hildegard has been portrayed on film by Patricia Routledge (Keeping Up Appearances) in a dramatized BBC biographical documentary called "Hildegard Von Bingen In Portrait: Ordo Virtutum."

The film ''Vision - From the Life of Hildegard von Bingen'', directed by Margarethe von Trotta, premiered in Europe in 2009. Its US distributor is Zeitgeist Films, where it is due to be released in October 2010. Hildegard is played by Barbara Sukowa.

Notes

References

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Moulinier, Laurence, "Magie, mĂ©decine et maux de lâ€™Ă¢me dans l’œuvre scientifique de Hildegarde", dans R. Berndt Ă©d., ''"Im Angesicht Gottes suche der Mensch sich selbst". Hildegard von Bingen (1098–1179)'', Berlin, Akademie Verlag, 2001, p. 545–559 (Erudiri Sapientia, II).

Moulinier, Laurence, "Un lexique trilingue du XIIe siècle : la lingua ignota de Hildegarde de Bingen", dans ''Lexiques bilingues dans les domaines philosophique et scientifique (Moyen Ă‚ge-Renaissance), Actes du colloque international organisĂ© par l’Ecole Pratique des Hautes Etudes-IVe Section et l’Institut SupĂ©rieur de Philosophie de l’UniversitĂ© Catholique de Louvain'', Paris, 12–14 juin 1997, Ă©d. J. Hamesse, D. Jacquart, Turnhout, Brepols, 2001, p. 89–111.

Moulinier, Laurence, "Plantes toxiques et humeurs peccantes : la pensĂ©e du poison dans l’œuvre de Hildegarde", dans ''Le corps Ă  l’épreuve. Poisons, remèdes et chirurgie : aspects des pratiques mĂ©dicales dans l’AntiquitĂ© et au Moyen Ă‚ge'', Ă©tudes rĂ©unies par F. Collard et E. Samama, Langres, Dominique GuĂ©niot, 2002, p. 71–101.

Moulinier, Laurence, "Un tĂ©moin supplĂ©mentaire du rayonnement de sainte Radegonde au Moyen Age ? La Vita domnae Juttae (XIIe siècle)", ''Bulletin de la sociĂ©tĂ© des Antiquaires de l’Ouest'', 5e sĂ©rie, t. XV, 3e et 4e trimestres 2001, p. 181–197.

Moulinier, Laurence, "Le chat des cathares de Mayence et autres « primeurs » d’un exorcisme du XIIe siècle", dans ''Retour aux sources. Textes, Ă©tudes et documents d’histoire mĂ©diĂ©vale offerts Ă  Michel Parisse'', Paris, Picard, 2004, p. 699–709.

Moulinier, Laurence, "Conception et corps fĂ©minin selon Hildegarde de Bingen", ''Storia delle donne'', 1, 2005, p. 139–157. Available from

Moulinier, Laurence, "QuĂªte de Dieu et recherche de modèles. Naissance d’une tradition fĂ©minine dans la mystique allemande (XIIe-XIVe s.)", dans ''Ecritures'', n° 1, dĂ©cembre 2005, Les femmes et l’Ecriture. L’amour profane et l’amour sacrĂ©, p. 15–55.

Moulinier, Laurence, "Naturkunde und Mystik bei Hildegard von Bingen : der Blick und die Vision", ''Actes du Symposium der Theophrast-Stiftung, "Mystik und Natur", Salzbourg, Universitätsbibliothek'', 16–18 novembre 2007.

Moulinier, Laurence, "Aspects de la maternitĂ© chez Hildegarde de Bingen", dans ''La madre. The Mother, Actes du colloque international "La mère", UniversitĂ© de Lausanne'', 23–25 novembre 2005, Florence, SISMEL, 2009, p. 215–234.

20.

Moulinier, Laurence, "La vie d’une Ă¢me, la voix d’une sÅ“ur", Introduction Ă  Elisabeth de Schönau, ''Visions'', traduit du Latin par Jean-Pierre Troadec, Paris, Le Cerf, 2009, p. 9–31.

Moulinier, Laurence, "MaternitĂ  spirituale e direzione di coscienza secondo Ildegarda di Bingen", dans G. Filoramo (Ă©d.), ''Storia della direzione spirituale, II. L'etĂ  medievale'', a cura di Sofia Boesch Gajano, Brescia, Morcelliana, 2010, pp. 185–204.

Moulinier, Laurence, "La Terre vue par Hildegarde de Bingen (1098–1179)", dans ''Aux origines de la gĂ©ologie, de l’AntiquitĂ© au Moyen Age, Actes du colloque inernational'' 10–12 mars 2005, Paris Sorbonne (Paris IV), textes rĂ©unis sous la direction de Claude Thomasset, JoĂ«lle Ducos et Jean-Pierre Chambon, Paris, HonorĂ© Champion, 2010, p. 205–230.

Newman, Barbara. “Hildegard of Bingen: Visions and Validation.� ''Church History'' 54 (1985): 163–175.

________. “‘Sibyl of the Rhine’: Hildegard’s Life and Times.� ''Voice of the Living Light: Hildegard of Bingen and Her World''. Edited by Barbara Newman. Berkeley, Los Angeles, and London: University of California Press, 1998.

________. ''Sister of Wisdom: St. Hildegard’s Theology of the Feminine''. Berkeley and Los Angeles: University of California Press, 1987.

Newman, Barbara. Voice of the Living Light. California: University of California Press, 1998.

Reed-Jones, Carol. Hildegard of Bingen: Women of Vision. Washington: Paper Crane Press, 2004.

Richert-Pfau, Marianna. “Mode and Melody Types in Hildegard von Bingen’s Symphonia.� ''Sonus'' 11 (1990): 53–71.

Ruether, Rosemary Radford. Visionary Women. Minneapolis: Augsburg Fortress, 2002. 6–13.

Schipperges, Heinrich. Hildegard of Bingen: healing and the nature of the cosmos. New Jersey: Markus Wiener Publishers, 1997.

The Life and Works of Hildegard von Bingen. Internet. Available from http://www.fordham.edu/halsall/med/hildegarde.html; accessed 14 November 2009.

Tillman, June-Boyce. “Hildegard of Bingen at 900: The Eye of a Woman�. The Musical Times 139, no. 1865 (Winter, 1998): 31–36.

Underhill, Evelyn. Mystics of the Church. Pennsylvania: Morehouse Publishing, 1925.

Further reading

;General commentary

Burnett, Charles and Peter Dronke, eds. ''Hildegard of Bingen: The Context of Her Thought and Art''. The Warburg Colloquia. London: The University of London, 1998.

Cherewatuk, Karen and Ulrike Wiethaus, eds. ''Dear Sister: Medieval Women and the Epistolary Genre''. Middle Ages Series. Philadelphia: University of Pennsylvania Press, 1993.

Davidson, Audrey Ekdahl. ''The Ordo Virtutum of Hildegard of Bingen: Critical Studies''. Kalamazoo, MI: Medieval Institute Publications, 1992. ISBN 1-879288-17-6

Dronke, Peter. ''Women Writers of the Middle Ages: A Critical Study of Texts from Perpetua to Marguerite Porete''. 1984. Cambridge: Cambridge University Press, 2001.

Flanagan, Sabina. ''Hildegard of Bingen: A Visionary Life''. London: Routledge, 1998. ISBN 0-7607-1361-8

King-Lenzmeier, Anne H. ''Hildegard of Bingen: An Integrated Vision''. Collegeville, MN: Liturgical Press, 2001.

Newman, Barbara. ''Sister of Wisdom: St. Hildegard’s Theology of the Feminine''. Berkeley: University of California Press, 1987.

Newman, Barbara, ed. ''Voice of the Living Light: Hildegard of Bingen and Her World''. Berkeley: University of California, 1998.

Pernoud, RĂ©gine. ''Hildegard of Bingen: Inspired Conscience of the Twelfth Century''. Translated by Paul Duggan. NY: Marlowe & Co., 1998.

Schipperges, Heinrich. ''The World of Hildegard of Bingen: Her Life, Times, and Visions''. Trans. John Cumming. Collegeville, MN: The Liturgical Press, 1999.

Wilson, Katharina. ''Medieval Women Writers''. Athens, GA: University of Georgia Press, 1984.

;On Hildegard's illuminations

Fox, Matthew. ''Illuminations of Hildegard of Bingen''. Santa Fe, NM: Bear & Company, 1985. ISBN 1-879181-97-5

Harris, Anne Sutherland and Linda Nochlin, ''Women Artists: 1550–1950'', Los Angeles County Museum of Art, Knopf, New York, 1976. ISBN 0-394-73326-6

;Background reading

Barber, Richard. ''Bestiary: MS Bodley 764''. Woodbridge: Boydell Press, 1999.

Boyce-Tillman, June. ''The Creative Spirit: Harmonious Living with Hildegard of Bingen'', Harrisburg, PA: Morehouse Publishing, 2000. ISBN 0-8192-1882-0

Butcher, Carmen Acevedo. ''Man of Blessing: A Life of St. Benedict''. Brewster, MA: Paraclete Press, 2006.

Bynum, Caroline Walker. ''Holy Feast and Holy Fast: the Religious Significance of Food to Medieval Women''. Berkeley: University of California Press, 1987.

Bynum, Caroline Walker. ''Resurrection of the Body in Western Christianity, 200-1336''. New York: Columbia University Press, 1995.

Chadwick, Whitney. ''Women, Art, and Society,'' Thames and Hudson, London, 1990. ISBN 0-500-20354-7

Constable, Giles Constable. ''The Reformation of the Twelfth Century''. Cambridge: Cambridge University Press, 1998.

Dronke, Peter, ed. ''A History of Twelfth-Century Western Philosophy''. Cambridge: Cambridge University Press, 1992.

Holweck, the Rt. Reverend Frederick G., ''A Biographical Dictionary of the Saints, with a General Introduction on Hagiology''. 1924. Detroit: Omnigraphics, 1990.

Lachman, Barbara. ''The Journal of Hildegard of Bingen: A Novel''. New York: Crown, 1993.

Lachman, Barbara. ''Hildegard: The Last Year''. Boston: Shambhala, 1997.

McBrien, Richard. ''Lives of the Saints: From Mary and St. Francis of Assisi to John XXIII and Mother Teresa''. San Francisco: HarperSanFrancisco, 2003.

McKnight, Scot. ''The Real Mary: Why Evangelical Christians Can Embrace the Mother of Jesus''. Brewster, MA: Paraclete Press, 2006.

Newman, Barbara trans. ''Symphonia: A Critical Edition of the "Symphonia armoniae celestium revelationum''. Ithaca: Cornell Univ. Press, 1988.

Newman, Barbara. ''God and the Goddesses''. Philadelphia: University of Pennsylvania Press. ISBN 0-8122-1911-2

O’Donohue, John. ''Anam Ä?ara''. New York: HarperCollins, 1998.

Ohanneson, Joan. ''Scarlet Music. Hildegard of Bingen: A Novel''. New York: Crossroad Publishing Company, 1997.

Pelikan, Jaroslav. ''Mary Through the Centuries: Her Place in the History of Culture''. New Haven: Yale University Press, 1996.

Sacks, Oliver. ''Migraine: Understanding a Common Disorder''. 1985. Reprint. London: Vintage Books, 1999.

Santos Paz, JosĂ© Carlos, ed. ''La Obra de GebenĂ³n de Eberbach''. Firenze: SISMEL-Edizioni del Galluzzo, 2004.

Sherman, Bernard D. “‘Mistaking the Tail for the Comet’: An Interview with Christopher

Silvas, Anna. ''Jutta and Hildegard: The Biographical Sources''. University Park, PA: The Pennsylvania State University Press, 1998. ISBN 0-271-01954-9

Sweet, Victoria. "Hildegard of Bingen and the Greening of Medieval Medicine." Bulletin of the History of Medicine, 1999, 73:381–403.

Sweet, Victoria. "Rooted in the Earth, Rooted in the Sky: Hildegard of Bingen and Premodern Medicine." New York: Routledge Press, 2006. ISBN 0-415-97634-0

Ulrich, Ingeborg. ''Hildegard of Bingen: Mystic, Healer, Companion of the Angels''. Trans. Linda M. Maloney. Collegeville, MN: Liturgical Press, 1993.

Ward, Benedicta. ''Miracles and the Medieval Mind''. Philadelphia: University of Pennsylvania, 1987.

Weeks, Andrew. ''German mysticism from Hildegard of Bingen to Ludwig Wittgenstein : a literary and intellectual history''. Albany: State University of New York Press, 1993. ISBN 0-7914-1419-1

External links

Hildegard Center for the Arts, A Faith Based Fine Arts Center in Lincoln Nebraska

International Society of Hildegard von Bingen Studies

A Hildegard FAQ Sheet

Hildegard Von Bingen

Hildegard of Bingen Documents, History, Sites to see today, etc.

Source

Discography

Biography and Prayers of Hildegard

Another discography

Church of St. Hildegard in Eibingen, Germany with information about Hildegard von Bingen and the Eibinger Hildegardisshrine

The Reconstruction of the monastery on the Rupertsberg

Young, Abigail Ann. ''Translations from Rupert, Hildegard, and Guibert of Gembloux''. 1999. 27 March 2006.

McGuire, K. Christian. ''Symphonia Caritatis: The Cistercian Chants of Hildegard von Bingen''. 2007. 14 July 2007.

* From Katya Sanna's blog

Category:1098 births Category:1179 deaths Category:People from Alzey-Worms Category:Beatified people Category:People celebrated in the Lutheran liturgical calendar Category:Christian mystics Category:Rhineland mystics Category:German Roman Catholic theologians Category:Women philosophers Category:German spiritual writers Category:German women writers Category:Inventors of writing systems Category:Women of medieval Germany Category:Medieval composers Category:Medieval drama Category:German Roman Catholic abbesses Category:Walhalla enshrinees Category:Women classical composers Category:Herbalists Category:Women physicians Category:Manuscript illuminators Category:12th-century women writers Category:Romanesque artists Category:Sophiology Category:Hymnographers Category:German women artists Category:Anglican saints Category:Women composers

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Name	Saint DamienSaint Damien of Molokai
Birth date	January 03, 1840Tremelo, Belgium
Death date	April 15, 1889Kalaupapa, Molokai, Hawaii
Feast day	May 10, (universal); April 15 (in Hawaii and E.C. USA)
Ordained	May 21, 1864
Venerated in	Roman Catholic Church, Eastern Catholic Churches; some churches of Anglican Communion; individual Lutheran Churches
Titles	Saint
Beatified date	June 4, 1995
Beatified place	Basilica of the Sacred Heart (Koekelberg), Brussels
Beatified by	Pope John Paul II
Canonized date	October 11, 2009
Canonized place	Rome
Canonized by	Pope Benedict XVI
Patronage	people with leprosy
Major shrine	Leuven, Belgium (bodily relics)Molokai, Hawaii (relics of his hand)
Prayer	}}

Father Damien or Saint Damien of Molokai, SS.CC. ( or ''''; January 3, 1840 – April 15, 1889), born Jozef De Veuster, was a Roman Catholic priest from Belgium and member of the Congregation of the Sacred Hearts of Jesus and Mary, a missionary religious order. He won recognition for his ministry to people with leprosy (also known as Hansen's disease), who had been placed under a government-sanctioned medical quarantine on the island of Molokai in the Kingdom of Hawaii.

After sixteen years caring for the physical, spiritual, and emotional needs of those in the leper colony, he eventually contracted and died of the disease, and is widely considered a "martyr of charity". He is the ninth person recognized as a saint by the Catholic Church to have lived, worked, and died in what is now the United States.

In both the Latin Rite and the Eastern Rites of the Catholic Church, Damien is venerated as a saint, one who is holy and worthy of public veneration and invocation. In the Anglican communion, as well as other denominations of Christianity, Damien is considered the spiritual patron for leprosy and outcasts. As the patron saint of the Diocese of Honolulu and of Hawaii, Father Damien Day is celebrated statewide on April 15. Upon his beatification by Pope John Paul II in Rome on June 4, 1995, Blessed Damien was granted a memorial feast day, which is celebrated on May 10. Father Damien was canonized by Pope Benedict XVI on Sunday October 11, 2009. The ''Catholic Encyclopedia'' calls him "the Apostle of the Lepers", and elsewhere he is known as the "leper priest".

Early life

Damien was born Jozef ("Jef") De Veuster, the seventh child and fourth son of the Flemish corn merchant Joannes Franciscus ("Frans") De Veuster and his wife Anne-Catherine ("Cato") Wouters in the village of Tremelo in Flemish Brabant. He attended college at Braine-le-Comte, then entered the novitiate of the Congregation of the Sacred Hearts of Jesus and Mary in Leuven, taking the name of Brother Damianus (Damiaan in Dutch, Damien in French) in his first vows, presumably in reference to the first Saint Damian.

Following in the footsteps of his sisters Eugénie and Pauline (who became nuns) and brother Auguste (Father Pamphile), Damien became a Picpus Brother on October 7, 1860. His superiors thought that he was not a good candidate for the priesthood because he lacked education. However, he was not considered unintelligent. Because he learned Latin well from his brother, his superiors decided to allow him to become a priest. During his ecclesiastical studies, he would pray every day before a picture of St. Francis Xavier, patron of missionaries, to be sent on a mission. Three years later his prayer was answered when, because of illness, Auguste could not travel to Hawaii as a missionary, and Damien was allowed to take his place.

Mission to Hawaii

On March 19, 1864, Damien landed at Honolulu Harbor in downtown Honolulu as a missionary. There, Damien was ordained to the priesthood on May 21, 1864, at the Cathedral of Our Lady of Peace, a church established by his religious order. In 1865, he was assigned to the Catholic Mission in North Kohala on the island of Hawaii.

While Father Damien was serving in several parishes on the island of Oahu, the Kingdom of Hawaii was facing a public health crisis. The Native Hawaiians became afflicted by diseases introduced to their islands by foreign traders and sailors. Thousands died of influenza, syphilis and other ailments which had never before affected them. This included the plight of leprosy (Hansen's disease). At the time, leprosy was thought to be highly contagious (we now know that 95% of the general population has immunity) and was thought to be incurable. In 1865, fearful of its spread, the Hawaii Legislature passed and King Kamehameha V approved, the "Act to Prevent the Spread of Leprosy" which quarantined the lepers of the kingdom and moved them to settlement colonies known as Kalaupapa and Kalawao at the east end of the Kalaupapa peninsula on Molokai. Kalawao County, where the village is situated, is divided from the rest of the island by a steep mountain ridge, and even today the only land access is by a mule track. Over 8,000 people were sent to the Kalaupapa peninsula from 1866 to 1969. The Royal Board of Health provided the quarantined people with supplies and food but did not yet have the resources to offer proper healthcare. According to documents from the time, the Kingdom of Hawaii did not plan the settlement to be in disarray but did not provide sufficient resources and medical help. They planned on the inhabiting sufferers to grow their own crops, but because of the nature of the environment and their sickness, it was nearly impossible. By 1868, according to the ''Catholic Encyclopedia'' (1911), "Drunken and lewd conduct prevailed. The easy-going, good-natured people seemed wholly changed."

While Bishop Louis Désiré Maigret, vicar apostolic, believed that the lepers at the very least needed a priest to minister to their needs, he realized that this assignment could potentially be a death sentence, and thus did not want to send any one person "in the name of obedience". After prayerful thought, four priests volunteered. The bishop's plan was for the volunteers to take turns assisting the distressed. Father Damien was the first to volunteer and on May 10, 1873, Father Damien arrived at the secluded settlement at Kalaupapa, where Bishop Maigret presented him to the 816 lepers living there. Damien's first course of action was to build a church and establish the Parish of Saint Philomena. His role was not limited to being a priest: he dressed ulcers, built homes and beds, built coffins and dug graves. Six months after his arrival at Kalawao he wrote his brother, Pamphile, in Europe:

...I make myself a leper with the lepers to gain all to Jesus Christ.

Damien's arrival is seen by some as a turning point for the community. Under his leadership, basic laws were enforced, shacks became painted houses, working farms were organized and schools were erected. At his own request, and that of the lepers, Father Damien remained on Molokai.

Illness and death

In December 1884 while preparing to bathe, Damien inadvertently put his foot into scalding water, causing his skin to blister. He felt nothing. Damien had contracted leprosy. Despite this discovery, residents say that Damien worked vigorously to build as many homes as he could and planned for the continuation of the programs he created after he was gone.

Masanao Goto, a Japanese leprologist, came to Honolulu in 1885 and treated Father Damien. It was his theory that leprosy was caused by a diminution of the blood, and his treatment consisted of nourishing food, moderate exercise, frequent friction to the benumbed parts, special ointments and medical baths. The treatments did, indeed, relieve some of the symptoms and were very popular with the Hawaiian patients. Father Damien had faith in the treatments and stated that he wished to be treated by no one but Dr. Masanao Goto.

Dr. Goto was one of his best friends and Damien's last trip to Honolulu on July 10, 1886, was made to receive treatment from him.

In his last years Damien engaged in a flurry of activity. While continuing his charitable ministrations, he hastened to complete his many building projects, enlarge his orphanages, and organize his work. Help came from four strangers who came to Kalaupapa to help the ailing missionary: a priest, a soldier, a male nurse, and a nun.

Louis Lambert Conrardy was a Belgian priest. Mother Marianne Cope had been the head of the Franciscan-run St Joseph's Hospital in Syracuse, New York. Joseph Dutton was an American Civil War soldier who left behind a marriage that had been broken by alcoholism. James Sinnett was a nurse from Chicago. Conrardy took up pastoral duties; Cope organized a working hospital; Dutton attended to the construction and maintenance of the community's buildings; Sinnett nursed Damien in the last phases of the disease. An arm in a sling, a foot in bandages and his leg dragging, Damien knew death was near. He was bedridden on March 23, 1889, and on March 30 he made a general confession and renewed his vows. On April 1, he received Holy Viaticum and on April 2, Extreme Unction.

Father Damien died of leprosy at 8:00 am on April 15, 1889, aged 49. The next day, after Mass by Father Moellers at St. Philomena's, the whole settlement followed the funeral cortège to the cemetery where Damien was laid to rest under the same Pandanus tree where he first slept upon his arrival on Molokai.

In January 1936, at the request of the Belgian government, Damien's body was returned to his native land. It was brought back aboard the Belgian sailing ship ''Mercator'' and now rests in Leuven, an historic university city close to the village where Damien was born. After his beatification in June 1995, the remains of his right hand were returned to Hawaii, and re-interred in his original grave on Molokai.

Order of KalÄ?kaua

King David KalÄ?kaua bestowed on Damien the honor Knight Commander of the Royal Order of KalÄ?kaua. When Princess Lydia Liliuokalani visited the settlement to present the medal, she was reported as having been too distraught and heartbroken to read her speech. The princess shared her experience with the world and publicly acclaimed Damien's efforts. Consequently, Damien's name was spread across the United States and Europe. American Protestants raised large sums of money for the missionary. The Church of England sent food, medicine, clothing and supplies. It is believed that Damien never wore the medal given to him.

Criticism and commentary

C. M. Hyde

Upon his death, a global discussion arose as to the mysteries of Damien's life and his work on the island of Molokai. Much criticism came out of the Congregational and Presbyterian churches in Hawaii. It is possible that these church leaders took a stance against Damien largely because of their bias against Catholicism. The most well-known treatise against Damien was by a Honolulu Presbyterian, Reverend C. M. Hyde, in a letter dated August 2, 1889 to a fellow pastor, Reverend H. B. Gage; in it, Hyde referred to Father Damien as "a coarse, dirty man" whose leprosy should be attributed to his "carelessness".

In 1889 Scottish author Robert Louis Stevenson and his family arrived in Hawaii for an extended stay. While there Stevenson, also a Presbyterian, drafted a famous open letter as a rebuttal in defense of Damien. The ''Catholic Encyclopedia'' judges that in this treatise "the memory of the Apostle of the Lepers is brilliantly vindicated". Prior to writing his letter, dated February 25, 1890, Stevenson stayed on Molokai for eight days and seven nights, during which he kept a diary. In the letter Stevenson answered Hyde's criticisms point by point. He sought testimony from critical Protestants who knew the man, which he recorded in his diary. The treatise included some extracts, like the following which upbraided Rev. Hyde for his fault finding:

But, sir, when we have failed, and another has succeeded; when we have stood by, and another has stepped in; when we sit and grow bulky in our charming mansions, and a plain, uncouth peasant steps into the battle, under the eyes of God, and succours the afflicted, and consoles the dying, and is himself afflicted in his turn, and dies upon the field of honour - the battle cannot be retrieved as your unhappy irritation has suggested. It is a lost battle, and lost for ever. One thing remained to you in your defeat - some rags of common honour; and these you have made haste to cast away.

In writing to Hyde, Stevenson proved prescient:

If that world at all remember you, on the day when Damien of Molokai shall be named a Saint, it will be in virtue of one work: your letter to the Reverend H. B. Gage.

Stevenson further chided Hyde for nit-picking Damien and failing to acknowledge his heroic virtue:

You are one of those who have an eye for faults and failures; that you take a pleasure to find and publish them; and that, having found them, you make haste to forget the overvailing virtues and the real success which had alone introduced them to your knowledge. It is a dangerous frame of mind.

Stevenson then comments on his own journal entries:

...I have set down these private passages, as you perceive, without correction; thanks to you, the public has them in their bluntness. They are almost a list of the man's faults, for it is rather these that I was seeking: with his virtues, with the heroic profile of his life, I and the world were already sufficiently acquainted. I was besides a little suspicious of Catholic testimony; in no ill sense, but merely because Damien's admirers and disciples were the least likely to be critical. I know you will be more suspicious still; and the facts set down above were one and all collected from the lips of Protestants who had opposed the father in his life. Yet I am strangely deceived, or they build up the image of a man, with all his weakness, essentially heroic, and alive with rugged honesty, generosity, and mirth.

The ''Catholic Encyclopedia'' further states that a correspondence in the "Pacific Commercial Advertiser", June 20, 1905, "completely removes from the character of Father Damien every vestige of suspicion, proving beyond a doubt that Dr. Hyde's insinuations rested merely on misunderstandings".

Mahatma Gandhi

Mahatma Gandhi offered his own defense of Father Damien's life and work. Gandhi claimed Damien to have been an inspiration for his social campaigns in India that led to the freedom of his people and secured aid for those that needed it. Gandhi was quoted in M.S. Mehendale's 1971 account, ''Gandhi Looks at Leprosy'', as saying,

The political and journalistic world can boast of very few heroes who compare with Father Damien of Molokai. It is worthwhile to look for the sources of such heroism.

Canonization

In 1977, Pope Paul VI declared Father Damien to be venerable, the first of three steps that lead to sainthood. On June 4, 1995, Pope John Paul II beatified him and gave him his official spiritual title of Blessed. On December 20, 1999, Jorge Medina Estévez, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, confirmed the November 1999 decision of the United States Conference of Catholic Bishops to place Blessed Damien on the liturgical calendar with the rank of optional memorial. Father Damien was canonized on October 11, 2009, by Pope Benedict XVI. His feast Day is celebrated on May 10. In Hawaii, it is celebrated on the day of his death, April 15.

Two miracles have been attributed to Father Damien's posthumous intercession: On June 13, 1992, Pope John Paul II approved the cure of a nun in France in 1895 as a miracle attributed to Venerable Damien's intercession. In that case, Sister Simplicia Hue began a novena to Father Damien as she lay dying of a lingering intestinal illness. It is stated that pain and symptoms of the illness disappeared overnight.

In the second case, Audrey Toguchi, a Hawaiian woman who suffered from cancer, was completely cured after having prayed at the grave of Father Damien on Molokai: In 1997, Toguchi was diagnosed with liposarcoma, a cancer that arises in fat cells. She underwent surgery a year later. A tumor the size of a fist was removed from the side of her left thigh and buttock. Unfortunately, the cancer spread to her lungs. Her physician, Dr. Walter Chang, told her, 'Nobody has ever survived this cancer. It's going to take you.' The Toguchi case was documented in the Hawaii Medical Journal of October 2000.

In April 2008, the Holy See accepted the two cures as evidence of Father Damien's sanctity. On June 2, 2008, the Congregation for the Causes of Saints at the Vatican voted to recommend raising Father Damien of Molokai to sainthood. The decree that officially notes and verifies the miracle needed for canonization was promulgated by Pope Benedict XVI and Cardinal JosĂ© Saraiva Martins on Thursday, July 3, 2008, with the ceremony taking place in Rome, with celebrations in Belgium and Hawaii. On February 21, 2009, the Vatican announced that Father Damien would be canonized. The ceremony took place in Rome on Rosary Sunday, October 11, 2009, in the presence of King Albert II of the Belgians and Queen Paola as well as the Belgian Prime Minister, Herman Van Rompuy, and several cabinet ministers, completing the process of canonization. In Washington, D.C., President Barack Obama affirmed his deep admiration for St. Damien, saying that he gave voice to voiceless and dignity to the sick. Four other individuals were canonized with Father Damien at the same ceremony: Zygmunt SzczÄ™sny FeliÅ„ski, Sister Jeanne Jugan, Father Francisco Coll Guitart and Rafael ArnĂ¡iz BarĂ³n.

Damien's symbols are a tree and a dove.

Damien is honored, together with Marianne Cope, with a feast day on the liturgical calendar of the Episcopal Church (USA) on April 15.

In arts and media

The Father Damien Statue on the steps of the State Capitol Building honors him, and a replica is displayed in the National Statuary Hall Collection in the United States Capitol.

Director David Miller made a short film of Father Damien's life in 1938 entitled ''The Great Heart'', released by MGM.

The first full-length picture on Father Damien was ''Molokai'' (1959), a Spanish production directed by Luis Lucia with Javier EscrivĂ¡, Roberto Camardiel and Gerard Tichy playing the main roles.

The one-man play ''Damien'' tells the story of Damien's life in the first person through a series of flashbacks.

Father Damien was portrayed in 1980 by Ken Howard in the television film ''Father Damien: Leper Priest.''

Belgian film producer Tharsi Vanhuysse produced and Paul Cox directed the 1999 film ''Molokai: The Story of Father Damien''.

Legacy

In 2005, Damien was honored with the title of ''De Grootste Belg'', chosen as "The Greatest Belgian" throughout that country's history in polling conducted by the Flemish public broadcasting service, VRT. At the same time he was placed third on ''Le plus grand Belge'' ("The Greatest Belgian") by the French-speaking public channel RTBF.

In both ecumenical religious and nonsectarian communities, Damien's ministry to lepers is being cited as an example of how society should minister to HIV/AIDS patients. Many clinics and centers worldwide catering to HIV/AIDS patients, including Damien Centers or Damien Ministries, bear his name. There is a chapel named after him, and dedicated to people with HIV/AIDS, in St. Thomas the Apostle Hollywood, an Episcopal parish.

The Blessed Damien Society, and other charities fighting leprosy, have been set up in his name. A centre for "peace for families and individuals affected by bereavement, stress, violence, and other difficulties with particular attention to Northern Ireland".

Damien is considered an important person in the history of Hawaii. The Father Damien Statue on the steps of the Hawaii State Capitol Building honors him, and a replica is displayed in the National Statuary Hall Collection in the United States Capitol.

Schools are named after him, including Damien High School in Southern California, and Damien Memorial School in Hawaii. The village of Saint-Damien, Quebec is also named after him. Churches worldwide are also named after him.

St. Damien of Molokai Catholic Church in Edmond, Oklahoma, is believed to have been the first Roman Catholic church in the continental United States to be named for Saint Damien when it was dedicated in 2010. A Traditional Latin Mass church, it is operated by the Priestly Fraternity of St. Peter (FSSP), and was authorized by Eusebius J. Beltran, Archbishop of Oklahoma City, in 2010.

See also

American Catholic Servants of God, Venerables, Beatified, and Saints

Charles Reed Bishop

Charles Warren Stoddard

Herman Koeckemann

Jonatana Napela

Kalaupapa Leprosy Settlement and National Historical Park

List of American saints and beatified people

Lunalilo

Peter Kaeo

Walter M. Gibson

St. Thomas the Apostle Hollywood

References

Sources

Further reading

External links

Kalaupapa National Historic Park – about the human and natural community of Father Damien's work

Damiaandorp – Hometown of Father Damian

Category:Deaths from leprosy Category:Picpus Fathers Category:Roman Catholic Diocese of Honolulu Category:Hawaii Catholic priests Category:Roman Catholic missionaries Category:Christian missionaries in Hawaii Category:American Roman Catholics Category:American saints Category:American Roman Catholic saints Category:Belgian Roman Catholics Category:Belgian saints Category:Belgian Roman Catholic saints Category:Flemish priests Category:Humanitarians Category:19th-century Roman Catholic priests Category:19th-century Christian saints Category:People from Hawaii Category:Burials in Hawaii Category:Burials in Belgium Category:1840 births Category:1889 deaths Category:Anglican saints Category:Sacred Hearts Order Category:Recipients of the Royal Order of KalÄ?kaua

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name	Justin Vivian Bond
background	solo_singer
birth name	Justin Bond
born	May 09, 1963Hagerstown, Maryland
instrument	Vocals
genre	Alternative, cabaret
occupation	Singer-songwriter, drag queen
years active	1989-present
associated acts	Kiki and Herb
website	http://www.justinbond.com }}

Justin Vivian Bond (born May 9, 1963) is an American singer-songwriter, performance artist, occasional actor and Radical Faerie. Described as a "fixture of the New York avant-garde", Bond arose to notability playing the role of Kiki DuRayne in the drag cabaret act Kiki and Herb from the early 1990s through to 2004. Born physically male, Bond is transgender and eschews gender-specific honorifics and pronouns, preferring "Mx." and "V" respectively.

Born in Hagerstown, Maryland, Bond went on to study theater at Adelphi University before moving to San Francisco after graduating in 1985. It was here that v met Kenny Mellman, and they began a cabaret act together, which would eventually lead to them creating the characters of Kiki and Herb. Bond designed Kiki to be an elderly alcoholic woman who would perform covers of pre-existing songs in her own distinct style. Bond decided to bring an end to the Kiki character in 2004, subsequently embarking on a solo career, and starring in John Cameron Mitchell's film ''Shortbus'' (2006) as vself before releasing vs first album, ''Dendrophile'' (2011).

Bond self describes vs voice as being "kind of woody and full with a lot of vibration". For vs musical work, Bond has received numerous accolades including the Obie Award (2001), Bessie Award (2004), and Ethyl Eichelberger Award (2007). Bond was also nominated for a Tony Award in 2007. Bond's memoir, ''Tango: My Childhood Backwards and in High Heels'', is slated for publication by The Feminist Press in September 2011.

Biography

Early life: 1963-1988

Growing up in the remote suburbs of Hagerstown, Maryland, Bond has described feeling "invisible" in high school. The local Church of the Brethren served as an early creative outlet, where Bond sang in the youth choir. Bond was active in community theater, performing in ''Brigadoon'', ''Kiss Me, Kate'', and ''The Sound of Music'' with the Potomac Playmakers. Bond began voice lessons at age 13. Bond pursued a theater degree at Adelphi University, graduated in 1985, and later moved to New York City.

Kiki and Herb: 1989-2004

Bond is best known for the role of Kiki DuRane, one half of the lounge duo Kiki and Herb. The character of Kiki is a "boozy octogenarian" and bitter chanteuse known for her raucous and edgy medleys of unusual song covers. Bond performed the role in drag, alongside Kiki's piano-playing sidekick Herb, played by Kenny Mellman. The Kiki and Herb cabaret act came out of the queer activist and underground scenes in San Francisco, with initial performances in the 1990s at Eichelberger's. Bond moved to New York City in 1994 and the act developed, the duo went so far as to create a fictional biography.

Kiki and Herb became a successful stage act, leading one of Bond's interviewers, John Russell, to remark that Kiki had become "an icon to rival Hedwig." One of those particularly influenced by Bond's act was Jake Shears, who would go on to found the band Scissor Sisters, largely inspired by the Kiki and Herb Christmas Show. Bond and Shears would become friends, with the Scissor Sisters being invited to support Kiki and Herb at The Knitting Factory club, and the latter later returned the favour when the band went on their first big tour after their eponymous debut album (2004) went platinum in the United Kingdom.

The show, fronted by Bond, met with more critical acclaim with each successive appearance and developed a cult following. They performed extensively, namely in London's Soho Theatre and Queen Elizabeth Hall and New York's The Knitting Factory and Carnegie Hall, as well as a host of other venues worldwide. Their show ''Kiki & Herb: Alive on Broadway'' was nominated for a 2007 Tony for Special Theatrical Event. After over a decade of performing as Kiki however, Bond decided to give up the stage act, later relating that "it comes to a point when you think, well is this what I want to do for the rest of my life?... I decided it was time for a career change."

In addition to Kiki and Herb shows, Bond performed with backup band The Freudian Slippers until 2001. Bond was namechecked in the 1999 Le Tigre song "Hot Topic" from the band's eponymous debut album.

Solo career and ''Shortbus'': 2005-present

In December 2008 Bond appeared in the Tiger Lillies show ''Sinderella'' on London's South Bank, and is credited in the band's album of the same name. Performing with the House of Whimsy Players at The Kitchen in October 2006, Bond staged ''Re:Galli Blond (A Sissy Fix)'', "a self-penned musical spectacle of transgender oppression and uplift."

Bond then starred in ''Shortbus'' (2006), a film directed by fellow Radical Faerie John Cameron Mitchell. In it, v played himself as the mistress of the eponymous Shortbus, an avant-garde nightclub, and appeared in the final scene singing the song "In the End", written by Scott Matthews. One journalist commented that this expressed "in just one scene that heightened sense of simultaneous hope and despair in post–9/11 downtown New York City."

Bond decided to move from singing covers of pre-existing songs, as V had done in the role of Kiki, to writing vs own lyrics. Although nervous about doing so, v was encouraged to do so by vs songwriting friends Our Lady J, Taylor Mac and Jake Shears, the lead singer of the Scissor Sisters. The result came in July 2009, when Bond released a five track EP entitled ''Pink Slip'', featuring four original songs ("The New Depression," "May Queen," "The Puppet Song," "Michael in Blue") and a cover of Radiohead's "Arpeggi/Weird Fishes". V related to one interviewer that v chose to release an EP rather than a full-length album because "I had this goal of getting something out and I wasn't really sure how. So I decided I was gonna put and EP out to demystify the process." V went on to relate that ''Pink Slip'' was recorded at Le Poisson Rouge and that v hoped the income from it would help fund the recording of an album.

In December 2010, Bond opened a new show, ''Justin Bond: Christmas Spells'', at the Abrons Arts Center, New York City. For it, Bond took as a basis the short story ''Dixie Belle: The Further Adventures of Huckleberry Finn'' by vs friend Kate Bornstein, and converted it into a play. In Bond's own words, the play "imagines Huck Finn as a tranny hooker in a brothel in New Orleans after the Civil War. It's written as a letter Huck writes on Christmas Eve to Tom Sawyer to catch him up. So I start out as Huck, who's now Sassy Sarah working in Madame Violet's Parlor of Elysian Delights." With Bond starring as Finn, v sung both Christmas carols and some of vs own songs, with the other characters being acted out by a drag troup called the Pixie Harlots.

Soon after, Bond decided to clarify v's identity as a transperson by undergoing hormone treatment in order to feminize vs appearance, although v decided not to undergo gender reassignment surgery, telling one journalist that "I like my penis, and I am keeping it, but I am creating a transbody -- a physical record on my body and a medical record that I am a transgendered person." V also adopted the middle name of 'Vivian'.

In April 2011 Bond released V's first full-length solo album, ''Dendrophile,'' "a collaboration with pianist/producer Thomas Bartlett of Doveman."

Film and television

In 2004 Bond appeared in ''Imaginary Heroes'' alongside Sigourney Weaver, singing a song at a Christmas party. Bond appeared in two films in 2006: as self in John Cameron Mitchell's ''Shortbus'', and as Kiki in Paul Festa's ''Apparition of the Eternal Church''. In July 2009 Bond made an appearance on the Logo comedy series ''Jeffery & Cole Casserole'', playing a Catholic nun who serves as the principal of the show's all-girl Catholic school.

Performance style

Journalist Mike Albo, writing for ''Out'' magazine, described Bond's shows as being "hilarious, heart-wrenching, vulnerable, sardonic, Wiccan, and world-weary all at the same time."

Discography

''Do You Hear What We Hear?''

''Kiki and Herb Will Die for You: Live at Carnegie Hall''

''Pink Slip''

''Dendrophile''

References

Footnotes

Bibliography

Books

|year=2011 |publisher=The Feminist Press |location=New York |isbn= |nopp=|ref=Bon11}}

News and magazine articles

|date=11 April 2011|work=Out |publisher= |location= |accessdate=8 July 2011 |ref=Alb11}}

|date=18 September 2004 |work=The New York Times |publisher= |location= |accessdate=8 July 2011 |ref=Cal04}}

|date=15 May 2007 |work=Playbill |publisher= |location= |accessdate=8 July 2011 |ref=Gan07}}

|date=3 January 2011 |work=Queerty |publisher= |location= |accessdate=8 July 2011 |ref=JD11}}

Interviews

|coauthors= |date=7 December 2010 |work=T |publisher= |location=New York City |accessdate=8 July 2011 |ref=MurBon10}}

|coauthors= |date=23 July 2009 |work=Edge New York |publisher= |location=New York City |accessdate=8 July 2011 |ref=RusBon09}}

|coauthors= |date=July 2009 |work=The Advocate |publisher= |location=New York City |accessdate=5 August 2011 |ref=VosBon09}}

External links

Bond's official website

"The Official Justin Bond", cover story of ''Out'', April 2011

"The Story of V", feature story in ''New York'', May 2011

''BroadwayWorld.com'' interview with Justin Bond, June 9, 2007

Category:1963 births Category:Living people Category:People from Hagerstown, Maryland Category:LGBT musicians from the United States Category:Radical Faeries Category:Transgender and transsexual musicians

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