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| Illustrations | ||
| Abbreviations | ||
| Preface (1997) | ||
| Preface (1987) | ||
| 1 | "A poor little female" | 1 |
| Biographical sketch | 4 | |
| Survey of Hildegard's works | 15 | |
| Theology and the problem of feminine authority | 34 | |
| 2 | The Feminine Divine | 42 |
| Theophany and the bride of God | 46 | |
| The mirror of providence, the virgin spring, and the tree of life | 51 | |
| The eternal counsel | 55 | |
| Wisdom as creatrix and anima mundi | 64 | |
| Wisdom's vesture | 71 | |
| The chastisements of charity | 75 | |
| 3 | The Woman and the Serpent | 89 |
| Made in God's image | 91 | |
| The garment and the mirror | 94 | |
| The bright cloud and the shadow | 100 | |
| Eve and Satan | 107 | |
| 4 | Daughters of Eve | 121 |
| Women's sexuality and character | 126 | |
| God, Satan, and fertility | 133 | |
| Gynecology | 143 | |
| Healing and magic | 148 | |
| 5 | The Mother of God | 156 |
| Mary and the ancient counsel | 160 | |
| Eve and Mary | 167 | |
| Atonement through the virgin birth | 171 | |
| Mary as the feminine ideal | 181 | |
| Mary, the Church, and the priesthood | 188 | |
| 6 | The Bride of Christ | 196 |
| The Church eternal in heaven | 198 | |
| Synagogue and Church | 204 | |
| The wedding on Calvary | 211 | |
| Christ's virgins and the virgin Church | 218 | |
| Mother Church and the motherhood of God | 228 | |
| "An effeminate age" | 238 | |
| 7 | Sister of Wisdom | 250 |
| Theology and gender revisited | 254 | |
| Sapiential thought through the twentieth century | 258 | |
| Feminism and the future of Sophia | 265 | |
| Texts of Hildegard's Poetry | 273 | |
| Bibliography | 281 | |
| Discography | 297 | |
| Index | 299 |
| Price | Condition | Delivery | Seller | Action |
| $99.99 | Digital |
| WonderClub |
Debbie Haas
reviewed Sister of Wisdom: St. Hildegard's Theology of the Feminine on May 16, 2013
Sister of Wisdom: St. Hildegard's Theology of the Feminine
Deeply learned scholar--book has not aged well in a few spots, particularly in the odd psychological comments, which seem to have little or no psychological grounding. I also feel that attempts to place Hildegard into a larger Christian theological history, while important to make, also have a inadvertent tendency to obscure the fact that she was also heir to what must have been rich non-Christian oral traditions local to the region in which she lived. Due to the fact that we have so few sources on those traditions (writing was a largely Christian technology in medieval Europe, so much of what comes to us is Christian). It is unlikely that we will ever know whether Hildegard's particular theological expression is due to the uniquely forceful creativity and intellect of one woman in the Rhine, supported by the likes of Frederick Barbarossa, Bernard of Clairvaux, and others, or (yes, please do enjoy this run-on sentence, for which apologies in advance) whether she is the rare exemplum of a writer steeped in traditions unknown to us, passing the filter of Church scrutiny to reach us today. Perhaps, the dichotomy is not necessary and she can be both.
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