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Modern Women Mystics: Etty Hillesum and Simone Weil

Published online by Cambridge University Press:  28 February 2024

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If the life of the twelfth century Flemish mystic Christina Mirabilis is anything to go by, intimacy with God should carry a health warning! After the death of her parents Christina’s elder sisters arranged that she should have the menial job of looking after the family’s herds. ‘Immediately’, we are told in her Life, ‘Christ did not fail to the lower and more humble office and He gave her the grace of an inward sweetness and very often visited her with heavenly secrets’. As a result of the ‘exertions of her inner contemplations’ Christina died. That was not, however, the end of the story, indeed it was the beginning of Christina's extraordinary vocation; to suffer for souls through voluntarily imposed penances. During the requiem mass the following day ‘the body stirred in the coffin and immediately was raised up like a bird and ascended to the rafters of the church’. When finally forced to descend Christina explained that she had been granted a vision of heaven and hell, before Christ commanded her soul to return to her body.

After this return from the grave Christina, her Life continues, ‘ran from the presence of men with wondrous horror and fled into the deserts and into the trees and perched on the peaks of turrets or steeples and on other lofty places’. She went on to develop mortifications which included standing in ice-cold rivers and throwing herself into hot bread ovens, not to mention suffering the cruelty of her alarmed family and other villagers who bound her in chains and put a heavy yoke on her shoulders.

Type
Original Article
Copyright
Copyright © 1995 Provincial Council of the English Province of the Order of Preachers

References

1 Quoted in Petroff, E.A. (ed.). Medieval Women's Visionary Literature, (Oxford, 1986) pp. 184–89Google Scholar.

2 Wilson, Ian, The Bleeding Mind: An Investigation into the Mysterious Phenomenon of Stigmata (London, 1988)Google Scholar.

3 Letters 6, in Bowie, F. (ed.), Beguine Spirituality, (London, 1989), p. 104Google Scholar. Translation by Oliver Davies.

4 Williams, Rowan, Teresa of Avila (London, 1991) p.67CrossRefGoogle Scholar.

5 Jones, Ken, The Social Face of Buddhism (London, 1989)Google Scholar, Chapter 20.

6 Jones, ibid. p. 203.

7 Milingo, Emmanuel, The World in Between: Christian Healing and the struggle for Spiritual Survival, (London, 1984)Google Scholar.

8 3 July 1942, p.172. The references from Etty Hillesum's diary arc from Etty: A Diary 1941–43, (London, 1985). Published in Dutch in 1981 as Het verstoorde leven, Dagboek van Etty Hillesum, 1941 –43. English translation by Arnold J. Pomerans.

9 13 October 1942, p.251.

10 15 September 1942, p.217.

11 12 March 1941, p.24.

12 21 March 1941, p.33.

13 Lubich, Chiara, Meditazioni (Rome, 1959) p.13Google Scholar.

14 14 June 1941, p.45.

15 18 June 1941, p.46.

16 4 August 1941, pp.48–9.

17 26 August 1941, pp.58–9.

18 ? November 1941, p.78.

19 30 April 1942. p. 148.

20 22 June 1942, pp.162–3.

21 7 July 1942, pp. 186–7.

22 11 July 1942, p. 195.

23 12 July 1942, p.198.

24 Weil, Simone, Waiting on God (London, 1951), p.66Google Scholar.

25 Weil, ibid. p.5.