Hildegard’s successful appeal to Pope Eugenius III marked the beginning of a remarkable career. Over the next thirty years, Hildegard traveled extensively; preached to large audiences; founded two monasteries; wrote three important books, including one on the natural sciences; and composed an impressive corpus of sacred music. In the process, she became one of the most renowned and respected religious figures of her time.

Written in 1178 when Hildegard was eighty years old, the following letter concerns a conflict between Hildegard and the nuns of Mont St. Rupert and the archbishopric of Mainz. The prelates at Mainz, speaking in place of the archbishop, demanded that the body of a nobleman buried in the holy ground be exhumed, since the man had been excommunicated during his lifetime. Hildegard refused, arguing, correctly, that since the man had been reconciled to the church before his death, his body should not be disturbed. The prelates placed Hildegard and the nuns under an interdict until they complied, forbidding the nuns to hear mass, receive the Eucharist, or sing the divine office.

By a vision, which was implanted in my soul by God the Great Artisan before I was born, I have been compelled to write these things because of the interdict by which our superiors have bound us, on account of a certain dead man buried at our monastery, a man buried without any objection, with his own priest officiating. Yet only a few days after his burial, these men ordered us to remove him from our cemetery. Seized by no small terror, as a result, I looked as usual to the True Light, and, with wakeful eyes, I saw in my spirit that if this man were disinterred in accordance with their commands, a terrible and lamentable danger would come upon us like a dark cloud before a threatening thunderstorm.

Therefore, we have not presumed to remove the body of the deceased inasmuch as he had confessed his sins, had received extreme unction and communion, and had been buried without objection. Furthermore, we have not yielded to those who advised or even commanded this course of action. Not, certainly, that we take the counsel of upright men or the orders of our superiors lightly, but we would not have it appear that, out of feminine harshness we did injustice to the sacraments of Christ, with which this man had been fortified while he was still alive. But so that we may not be totally disobedient we have, in accordance with their injunction, ceased from singing the divine praises and from participation in Mass, as had been our regular monthly custom.

As a result, my sisters and I have been greatly distressed and saddened. Weighed down by this burden, therefore, I heard these words in a vision: “It is improper for you to obey human words ordering you to abandon the sacraments of the Garment of the Word of God, Who, born virginally of the Virgin Mary, is your salvation. Still, it is incumbent upon you to seek permission to participate in the sacraments from those prelates who laid the obligation of obedience upon you. For ever since Adam was driven from the bright region of paradise into the exile of this world on account of his disobedience, the conception of all people is justly tainted by that first transgression. Therefore, in accordance with God’s inscrutable plan, it was necessary for a man free from all pollution to be born in human flesh, through whom all who are predestined to life might be cleansed from corruption and might be sanctified by the communion of his body so that he might remain in them and they in him for their fortification. That person, however, who is disobedient to the commands of God, as Adam was, and is completely forgetful of Him must be completely cut off from participation in the sacrament of His body, just as he himself has turned away from Him in disobedience. And he must remain so until, purged through penitence, he is permitted by the authorities to receive the communion of the Lord’s body again. In contrast, however, a person who is aware that he has incurred such a restriction not as a result of anything that he has done, either consciously or deliberately, may be present at the service of the life-giving sacrament, to be cleansed by the Lamb without sin, Who, in obedience to the Father, allowed Himself to be sacrificed on the altar of the cross that he might restore salvation to all.”

In that same vision I also heard that I had erred in not going humbly and devoutly to my superiors for permission to participate in the communion, especially since we were not at fault in receiving that dead man into our cemetery. For, after all, he had been fortified by his own priest with proper Christian procedure, and, without objection from anyone, was buried in our cemetery, with all Bingen joining in the funeral procession. And so God has commanded me to report these things to you, our lords and prelates. Further, I saw in my vision also that by obeying you we have been celebrating the divine office incorrectly, for from the time of your restriction up to the present, we have ceased to sing the divine office, merely reading it instead. And I heard a voice coming from the Living Light concerning the various kinds of praises, about which David speaks in the psalm: “Praise Him with sound of trumpet: praise Him with psaltery and harp,” and so forth up to this point: “Let every spirit praise the Lord” [Psalm 150:3–5]. These words use outward, visible things to teach us about inward things. Thus the material composition and the quality of these instruments instruct us how we ought to give form to the praise of the Creator and turn all the convictions of our inner being to the same. When we consider these things carefully, we recall that man needed the voice of the living Spirit, but Adam lost this divine voice through disobedience. For while he was still innocent, before his transgression, his voice blended fully with the voices of the angels in their praise of God. Angels are called spirits from that Spirit which is God, and thus they have such voices by virtue of their spiritual nature. But Adam lost that angelic voice which he had in paradise, for he fell asleep to that knowledge which he possessed before his sin, just as a person on waking up only dimly remembers what he had seen in his dreams. And so when he was deceived by the trick of the devil and rejected the will of his Creator, he became wrapped up in the darkness of inward ignorance as the just result of his iniquity. God, however, restores the souls of the elect to that pristine blessedness by infusing them with the light of truth. And in accordance with His eternal plan, He so devised it that whenever He renews the hearts of many with the pouring out of the prophetic spirit, they might, by means of His interior illumination, regain some of the knowledge which Adam had before he was punished for his sin.

And so the holy prophets, inspired by the Spirit which they had received, were called for this purpose: not only to compose psalms and canticles (by which the hearts of listeners would be inflamed) but also to construct various kinds of musical instruments to enhance these songs of praise with melodic strains. Thereby, both through the form and quality of the instruments, as well as through the meaning of the words which accompany them, those who hear might be taught, as we said above, about inward things, since they have been admonished and aroused by outward things. In such a way, these holy prophets get beyond the music of this exile and recall to mind that divine melody of praise which Adam, in company with the angels, enjoyed in God before his fall.

Men of zeal and wisdom have imitated the holy prophets and have themselves, with human skill, invented several kinds of musical instruments, so that they might be able to sing for the delight of their souls, and they accompanied their singing with instruments played with the flexing of the fingers, recalling, in this way, Adam, who was formed by God’s finger, which is the Holy Spirit. For, before he sinned, his voice had the sweetness of all musical harmony. Indeed, if he had remained in his original state, the weakness of mortal man would not have been able to endure the power and the resonance of his voice.

But when the devil, man’s great deceiver, learned that man had begun to sing through God’s inspiration and, therefore, was being transformed to bring back the sweetness of the songs of heaven, mankind’s homeland, he was so terrified at seeing his clever machinations go to ruin that he was greatly tormented. Therefore, he devotes himself continually to thinking up and working out all kinds of wicked contrivances. Thus he never ceases from confounding confession and the sweet beauty of both divine praise and spiritual hymns, eradicating them through wicked suggestions, impure thoughts, or various distractions from the heart of man and even from the mouth of the Church itself, wherever he can, through dissension, scandal, or unjust oppression.

Therefore, you and all prelates must exercise the greatest vigilance to clear the air by full and thorough discussion of the justification for such actions before your verdict closes the mouth of any church singing praises to God or suspends it from handling or receiving the divine sacraments. And you must be especially certain that you are drawn to this action out of zeal for God’s justice, rather than out of indignation, unjust emotions, or a desire for revenge, and you must always be on your guard not to be circumvented in your decisions by Satan, who drove man from celestial harmony and the delights of paradise.

Consider too that just as the body of Jesus Christ was born of the purity of the Virgin Mary through the operation of the Holy Spirit so too the canticle of praise, reflecting celestial harmony, is rooted in the Church through the Holy Spirit. The body is the vestment of the spirit, which has a living voice, and so it is proper for the body, in harmony with the soul, to use its voice to sing praises to God. Whence, in metaphor, the prophetic spirit commands us to praise God with clashing cymbals and cymbals of jubilation [cf. Psalm 150:5], as well as other musical instruments which men of wisdom and zeal have invented, because all arts pertaining to things useful and necessary for mankind have been created by the breath that God sent into man’s body. For this reason it is proper that God be praised in all things.

And because sometimes a person sighs and groans at the sound of singing, remembering, as it were, the nature of celestial harmony, the prophet, aware that the soul is symphonic and thoughtfully reflecting on the profound nature of the spirit, urges us in the psalm [cf. Psalm 32:2] to confess to the Lord with the harp and to sing a psalm to Him with the ten-stringed psaltery. His meaning is that the harp, which is plucked from below, relates to the discipline of the body; the psaltery, which is plucked from above, pertains to the exertion of the spirit; the ten chords, to the fulfillment of the law.

Therefore, those who, without just cause, impose silence on a church and prohibit the singing of God’s praises and those who have on earth unjustly despoiled God of His honor and glory will lose their place among the chorus of angels, unless they have amended their lives through true penitence and humble restitution. Moreover, let those who hold the keys of heaven beware not to open those things which are to be kept closed nor to close those things which are to be kept open, for harsh judgment will fall upon those who rule, unless, as the apostle says [cf. Romans 12:8], they rule with good judgment.

And I heard a voice saying thus: Who created heaven? God. Who opens heaven to the faithful? God. Who is like Him? No one. And so, O men of faith, let none of you resist Him or oppose Him, lest He fall on you in His might and you have no helper to protect you from His judgment. This time is a womanish time, because the dispensation of God’s justice is weak. But the strength of God’s justice is exerting itself, a female warrior battling against injustice, so that it might fall defeated.

Source: The Personal Correspondence of Hildegard of Bingen: Selected Letters with an Introduction and Commentary by Joseph L. Baird (New York: Oxford University Press, 2006), pp. 156–161.

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