SAINT
GERTRUD: APOSTLE OF AN ECCLESIAL
PREPARATION TO THE EUCHARISTIC COMMUNION
Our analysis of the causes of abstention from sacramental communion in The Herald highlighted the theme of discretio and its two corollaries:
obedience and the pure desire to glorify God. We saw that for Gertrud, it was a
way of distancing herself from the theological and pastoral views of her time,
according to which the necessity to test oneself might well have paralyzed good
will by overemphasizing the idea of unworthiness. Faithful to the old monastic
tradition in which the relationship to oneself is considered with discernment,
with the help of an "elder", Saint Gertrud thus foiled the traps of a
conscience much too focused on justice. She even set a means of access to
sacramental communion which, in its very principle, complies with the Mystery
of the Church. When the disciple reveals his thoughts to his abba and seeks with him the will of God,
is not that indeed a little church revealing the Mystery of the Trinity, and
letting the Spirit of discretio, who
animated the relationship between Jesus and his Father, continue in the members
of the Body the work he did in the Head: a work of obedience, prompted by a
pure desire to glorify God? To proceed into such a "trial", is to
recognize that what is permanently at stake on the stage of the Mystery of the
Church shapes the actors even in the wings. We hardly see that in the great
scholastics, for which the preparation for sacramental communion was considered
a rather individualistic matter, in the wings of oneself.[1]
In The Herald of God’s Loving-Kindness,
on the contrary, the openness to the ecclesial stage shapes the actors, even in
the wings of preparation. That is what we would like to show, by considering
three points that surface in The Herald and
make up a kind of ritual of access: the pressure of confidentia, the benefit of rituality, and the adornments of the ecclesia.
1 - THE
PRESSURE OF CONFIDENTIA
Previously, we saw how divina
pietas let itself be touched by human confidentia,
so much so that His Heart is pierced (Book 3,7 p.38-39). We must go back to it
now, for it is in the light of this confidentia,
first star in the sky of her holiness (Book 1,10,1 p.66. L 1,10,1,1-2), that
Gertrud found her way to sacramental communion. Here is a first example:
"From her trust (confidentia) she possessed such grace concerning the reception of
communion, that reading in Scripture or hearing from anyone about the danger
run by those who receive communion unworthily could not prevent her from always
receiving communion gladly, with a firm hope in the Lord’s loving-kindness. (pietate Domini). She considered her own
efforts so feeble and virtually null that she never failed to receive communion
even if she had neglected the prayers or other exercises with which people
usually prepare themselves. She judged that all human effort, compared to this
supremely excellent free gift, is like tiny drops compared to the vast expanse
of the ocean." (Book 1,10,3 p.67. L1,10,3,1-10).
In another place, the writer of Book 1 noted that Gertrud also led on
that way of trust (accedere confidenter)
the troubled persons who came to her. Sometimes, she almost forced them to
proceed on that way (quasi vi compelleret,
Book 1,14,2 p.82. L1,14,2,6). On one occasion, she began to worry that she was
taking on herself more than she should. She confided her fear to the Lord, who
confirmed her in her ministry of discretio
and told her:
"Do
not be afraid, but take comfort. Be strong and confident, for I, the Lord God
and your Lover, who by my freely-given love created you and chose you in whom
to dwell and take delightful pleasure, I give a definite answer, beyond all
doubt, to all who ask me this question with devotion and humility through you.
You shall hold this sure promise from me, that I will never allow anyone whom I
judge to be unworthy of the life-giving sacrament of my body and blood to seek
out your advice on this. So if I chose to send you for assurance anyone who is
weary or oppressed, you shall declare to that person that it is safe to
approach me. Because of your grace and love, I will never bar them from my
fatherly heart, but I shall open my arms to them, to embrace them in dearest
love; nor shall I deny them the delectable kiss of peace." (Book 1,14,2
p.82-83. L1,14,2,11-23).
In Book 2, Gertrud herself gave thanks to the Lord for not having
rejected her when she approached, "so many times the most excellent feast
of your most holy body and blood improperly prepared". The following words
of her thanksgiving let us catch a glimpse of a keen sense of ecclesial
solidarity[2],
manifested here in the realm of preparation for sacramental communion:
"Your
inexhaustible superabundance toward me, the most worthless and useless of your
instruments, condescended to tinge your gift with added beauty: from your grace
I received an assurance that if anyone who longs to approach the blessed
sacrament but has a fearful conscience and holds back in trepidation is
prompted by humility to seek support and strength from me, the very least of
your servants: for the sake of that humility your loving-kindness, which bursts
all bond of restraint (tua incontinens
pietas), will count them as worthy of so great a sacrament, which they will
indeed receive as the fruit of eternal salvation. You added that if your
absolute righteousness would not allow you to count someone worthy, you would
never allow that person to submit in humility to my counsel. O heavenly
Governor, you who dwell on high and look down on the lowly, how can it be that
your divine compassion should pass such a degree, when you saw me so often
approaching communion unworthily and, if weighed in the balance of your
justice, deserving judgment! You wished to make others worthy by means of the
power of humility, even though you could do this better without me.
Nevertheless your loving-kindness (pietas
tua), aware of my poverty, made the decision to accomplish this through me,
so that in this way if in no other I could have a share in the merits of those
who would, through my words of advice, come to possess the fruit of salvation.
" (Book 2,20,1 p.150-151. L2,20,1,8-26).
This is a typical example of a pastoral lesson on access to sacramental
communion, as Gertrud understood it. Driven by the Holy Spirit[3],
she was amazed to discover the design of divina
pietas which joins together the members of the Church, so that the humility
of some may help the unworthiness of others, thus preparing them, except for
the case of mortal sin (Book 3,18,24 p.79-80. L3,18,24,18; Book 3,77,1
p.218-219. L3,77,1,14), to approach together the sacrament of life. Through
this we measure the theological keenness and exactness of the landmarks given
by Gertrud to show the way of access to sacramental communion. We would be
wrong to say that they are different from the scholastics. It is better to
admit that they go beyond, combining the duty to test oneself by oneself and
the duty to test oneself in the Church. Here are more examples:
a) Book 2,5,1 (p.112):
This is a prayer said by Gertrud, "during Mass on the Sunday when Gaudete in Domino is sung", as she
was going to receive communion:
"Lord,
I admit that, as far as my merits go, I am not worthy to receive the least of
your gifts. But by the merits and earnest longing of all those around I beseech
your loving-kindness to pierce my heart with the arrow of your love" (L
2,5,1,12-16).
Here, it is not the humility of some which helps the unworthiness of
others, but "merits and earnest longing of all those around" which help
Gertrud’s unworthiness. Be that as it may concerning the exact nature of the
mutual help received by the members of the Church, we have to keep in mind that
Gertrud relied on the ecclesial body when about to approach communion, in order
to receive a grace of a closer union with Christ.[4]
b) Book 3,18,19 (p.76-77):
What follows seems to be a short narrative, on a day of sacramental
communion:
"When she saw one of the sisters approaching with
great fear to take the life-giving sacrament, and turned away because of
disgust, as if in anger, the Lord gently expostulated: 'Do you not consider
that I am owed no less justly the reverence of honor (reverentia honoris) than the sweetness of love (dulcedo amoris)? But since the failing
of human weakness cannot accomplish both equally in one emotion, since you are
members of one another it is right that what someone lacks in herself should be
recovered by another. For instance, someone who with too much sweet love yields
to less feeling of reverence should rejoice that this is made up for her by
another who extends greater reverence, and should in return long for that other
one to receive the comfort of divine unction."
Let us notice how much the vocabulary of this page resembles the one
used by Saint Thomas Aquinas in his Summa
Theologica:
“Reverence (reverentia)
for this sacrament consists in fear associated with love (timorem amori conjunctum); consequently reverential fear (timor reverentiae) of God is called
filial fear… because the desire of receiving arises from love, while the
humility of reverence springs from fear. Consequently, each of these belongs to
the reverence due to this sacrament; both as to receiving it daily, and as to
refraining from it sometimes. Hence Augustine says: "If one says that the
Eucharist should not be received daily, while another maintains the contrary,
let each one do as according to his devotion he thinks right; for Zacchaeus and
the Centurion did not contradict one another while the one received the Lord
with joy, whereas the other said: 'Lord I am not worthy that Thou should enter
under my roof'; since both honored our Savior, though not in the same
way." But love and hope, whereunto the Scriptures constantly urge us, are
preferable to fear. Hence, too, when Peter had said, "Depart from me, for
I am a sinful man, O Lord," Jesus answered: "Fear not.”[5]
In Saint Thomas Aquinas as well as in Saint Gertrud, what is at stake is
really reverentia and amor. But it is in the treatment of
these two affectus that The Herald differs from the Summa. One could say that in Saint
Thomas Aquinas (and Saint Augustine), Zacchaeus and the centurion mix with one
another without the awareness of being one body, when in Gertrud, they do not
only mix with another, they are part of the same body: "... since you are
members of one another it is right that what someone lacks in herself should be
recovered by another."
c) L 4,13,4 :
We have partly analyzed this passage when we dealt with the causes of
abstention from sacramental communion in The Herald. Gertrud abstained, "by
discretion" (causa discretionis,
L4,13,4,4), from sacramental communion. Having mystically drunk from the heart
of Christ, here is what she saw:
"...she saw all those who had communicated that
day standing in the presence of the Lord, who gave to each a marvelously
beautiful habit, and a special gift from
the divine loving-kindness[1]
(divinae pietatis), which enabled
them to prepare themselves worthily for communion." (Book 4, 10, p.340.
L4,13,4,8-14).
Besides the theme of the habit to which we will come back later, we find
here another expression of the ecclesial dimension in the way Gertrud
approached sacramental communion. The following shows that she was very aware
of it
"From this she understood that those who dispose
themselves for Holy Communion by particular prayers and devotions, and who
nevertheless abstain for good reasons, as through discretion[2],
obedience or humility (causa discretionis
vel humilitatis aut obedientiae), are replenished by God with the torrent
of divine delights; while their preparation for Communion contributes to
prepare others and the fruit which others derive thereby returns to their
advantage." (Book 4,10 p.340. L4,13,4,19-29).[6]
These examples provide a first explanation about the confidentia which motivated Gertrud’s
entire spiritual life, and was her guideline in approaching sacramental
communion. Her discretio opened her
eyes on the Mystery of the Church: she understood that being part of the same
Body led its members to consider themselves mutual partners in a solidarity of
graces where confidentia could arise. In this perspective, no one has the
right to test oneself outside his/her relationship to the Body. The feeling of
unworthiness thus will have less hold on the feeling of guilt always ready to
reappear. One could say that in The
Herald of God’s Loving-Kindness, Jesus invites himself with the centurion
to Zacchaeus’.
But Gertrud’s discretio went
even beyond this. She drew her confidentia
from a source deeper than just being part of the Church. She drew it from the
very source of the Mystery of the Church, where the Church becomes a body by
receiving the Body, in the act of celebrating the Holy Mysteries. This is what
we turn to now.
When Saint Gertrud said to the Lord that for her "the supreme
preparation for communion is always attention to the Mass" (Book 3,8 p.40.
L 3,8,1,7-8), she considered herself inside the sentire cum ecclesia, in which the Bride of Christ understands that
this sacrament is really her good, and that the celebration has no other
meaning than leading to communion. But there are other reasons which explain
why and how the Holy Mysteries enkindled confidentia
in her. These reasons are part of what Father Gy calls "a concrete
eucharistic Christology", that is to say "a visit in humility from
the Son of God" in the sacrament of the Eucharist. This Christology is
inseparable from the notion of "real presence" understood as
"corporeal presence" and "sacramental presence" related to
the eucharistic interpretation of Mt 28:20. It left a deep mark on Saint
Bonaventure’s doctrine. "Bonaventure goes back and forth between the
scholastic technique and the evangelical piety of Saint Francis of Assisi. This
let him allude to the sacramental species as a little cloak, or more often,
according to an expression familiar to the theologians since Hughes of
Saint-Victor, as a veil (velamen)".[7]
Gertrud also makes the connection with Mt 28:20, though she does not explicitly
speak about the "real presence " (Book 3,77,1 p.218. L 3,77,1,8-9).
Instead of using the image of the veil or the little cloak, she holds to the
image of the "body" in its sacramental staging. She considers it both
in its physical dimensions and in its relationship with the human body of the
faithful, who see it, touch it, and eat it. For her, there is nothing more
concrete than this eucharistic Christology which is staged in this
hand-to-hand, or we might say body-to-body relationship of the liturgical
celebration. One might say that Gertrud drew the facts of liturgy into her
space of sensibility, where the Church becomes a body by receiving the Body:
all that she saw, that she heard, that she touched, that she smelled, and that
she tasted, urged her to confidentia.
Let us give four examples of it, as they purposely follow one another in The Herald.
a) Book 3,18,13 p.76:
"One
day when a sermon on the divine righteousness was being preached at great
length, she took it so seriously that she trembled and greatly feared to
approach the divine sacraments. By the goodness of God these words put heart
into her: 'If you fail to look with inner eyes (interioribus oculis) upon my goodness that has been shown you in
innumerable ways, at least see with physical eyes (corporalibus oculis) in how small a pyx know for certain that the
rigor of my righteousness is thus completely enclosed in the gentleness of my
mercy which I worthily extend to the human race in the sustenance of this
sacrament."
In this passage, the Lord invited Gertrud to a class on sacramental
theology, starting from a visual perception: for lack of appropriate inner
eyes, she needs to trust what she sees through her physical eyes. Thus she will
be certain that "the rigor of (his) righteousness is completely enclosed
in the gentleness of (his) mercy", which he "extends to the human
race". This speaks volumes about the sacramental display (in exhibitionem hujus sacramenti) in
which Saint Gertrud deciphers the design of the Lord.
b) Book 3,18,14 p.76:
The urging to trust ought to intensify when to the consideration of the
smallness of the sacramental body is added the comparison between the size of
this body and of the human body. Both taste and sight are used here to benefit
from this concrete lesson:
"Another
time but in a similar moment and on a not dissimilar occasion, his divine
loving-kindness (divina pietas)
enticed her to taste the sweetness of his delight with these words: 'Note the
tiny shape of this substance in which I manifest to you all my divine and human
natures, and compare its size with the size of the human body, and from that
gauge the courtesy of my goodness. For just as the human body surpasses my body
in size – that is, the size of the species of bread beneath which my body
subsists – so my mercy and love draw me in this Sacrament to allow the loving
soul, to a certain extent, to have the advantage over me, just as the human
body has the advantage over my body in size."
c) Book 3,18,15 p.76:
We can understand better this example and the following one if we use
the sociological notion of "ritualized body". We can consider it as a
development of the notion of "face" used by Erving Goffman, as the
distinction he makes between the stage and the wings is reflected on the body:
"...the body itself has public parts which require a careful staging (the
exterior of the body, its "façade": the clothing, the face, the
hairstyle, the make-up, ...) and private parts (the inner body) that one must
carefully hide or let others ignore. The ritualized body is thus a place and a
performance. We also find in it noble and common places, private and public
parts, a stage and wings".[8]
Here is an example in which the ritualized body of the priest, as he touches
the ritualized body of the Lord, is an occasion for another lesson of trust
"...while the saving victim was
being offered, the Lord again further intervened to commend his great courtesy,
saying: 'Do you not observe that the priest who is offering the host has pushed
up his arm band out of reverence in handling the sacrament, and is handling my
body with his bare hands? Understand from this that although, as is right, I
look with kindly regard on those efforts which are made to my glory, such as
prayers, fasts, vigils and such like, none the less (even if it does not seem
so to the less perceptive) I present myself to my chosen with a stronger
emotion of compassion when, driven by the stings of human weakness, they flee
to my mercy, just as there you see the priest’s hand of flesh as more intimate
than his arm band" (Book 3,18,15 p.76).
In this example, the ritualization of the body does not cause any
separation between what is private or public, but rather between the clothing
and nakedness. And as private parts benefit from the clothing, whereas public
parts remain naked, one can think that the liturgical staging produces an
inversion in the ritualization of the body: the clothing of private parts
causes the nakedness of public parts to appear. And here is the lesson to draw
from that: the bare trust[9]
of the faithful (symbolized here through the hand of the priest) who take
refuge in the Lord’s mercy, has a better hold on the Body of the Lord than the
clothing with which they cover themselves when they pray, fast, keep vigil and
practice other exercises for his glory.
d) Book 3,18,16 p.76-77:
“The bell was ringing at communion”. Gertrud feared to be "less
prepared than was right". Why has not the Lord sent her the jewels of
devotion (ornamenta devotionis) that
she wanted to receive from him? The Lord replied:
"The
bridegroom sometimes takes greater pleasure in seeing the white neck of his
bride than when it is hidden with a necklace, and he takes even more pleasure
in touching her well-turned hands than in seeing them adorned with gloves. So I
sometimes take more pleasure in the virtue of humility than in the grace of
devotion."
Here again, the body is ritualized on the basis of the distinction
between adornment and nakedness. But what is at stake here is not the body of
the priest, but the one of the bride: Gertrud. It is a new lesson of trust: the
nakedness of her humility gives more joy to the Bridegroom than the grace of
devotion.
Whatever may be the value of this kind of ritual exegesis, it is worth
our attention if we want to understand the way and the means by which Gertrud
ritualized her preparation for sacramental communion. As she opened herself to
the Mystery of the Church, she rejected a too personal individualism. And as
she considered the "ritualized body", - the one of the Lord, in the
sacrament, and the one of the priest or of the bride in the distinction between
adornment and nakedness -, she rejected "a zeal of justice" which
would also go too far. It seems that many preachers of that time yielded to it:
they kept the faithful away from sacramental communion by giving too much
attention to the "adornment" of the preparatory exercises, without
discerning that "nakedness" was more important, as it is made of
humility and steadfast trust in God’s mercy.
This lesson of trust, based on openness to the Church and liturgical
sense, also explains "the role of the star" which we previously
alluded to. The child/herald did not
let herself be fascinated nor attracted by ascetical performances. Her
"role" was littleness, the one he could see in the tiny sacramental
body, in which the divine mercy enclosed justice, so that humans may be
victorious over God. That is how he likes the greatness of what is infinitely
little.
3 - THE
ADORNMENT OF THE ECCLESIA
Gertrud had practiced discretio too
much to trust her star without caution: for if we give too much importance to confidentia, do we not neglect devotio? By leaning so much on God’s
mercy, do we not risk accepting our own misery too easily? Had Zacchaeus
nothing to learn from the centurion? Several passages from The Herald show that Gertrud saw the possible dangers of such a
pedagogy. In particular, in the long chapter 18 of Book 3, there is a unique
passage in which the reader is warned of the pain caused to Christ by unworthy
communion:
"After
receiving communion, one day while she was meditating with what great care one
should guard the mouth, as it in particular among the other parts of the body
is the receptacle of the precious mysteries of Christ, she was instructed by
this analogy: if someone does not guard the mouth from idle, untruthful, ugly,
slanderous words and so on, she comes impenitent to holy communion and in such
fashion receives Christ - as far as she can – like someone who buries a visitor
on his arrival by piling up stones on the doorstep, or hits him on the head
with a hand crow-bar! Anyone who reads this should consider with a deep sob of
compassion what congruity there is of such great savagery with such great
goodness, that he who came for human salvation with such great mildness, is so
cruelly persecuted by those who were to be saved. It is possible to have
similar thoughts about any other sin" (Book 3,18,9 p.74).
You have probably noticed that she goes beyond the distinction between mortal
sin and venial sin. What is at stake here is simply "sins". Their
seriousness is to be measured according to the quality of the guest we receive.
"Idle, untruthful, ugly and slanderous words", and even grumbling and
the like cause a mortal pain to our guest, if we do not repent before
approaching communion.
In other passages, Gertrud, herself or through someone else, called
herself into question before the Lord (Book 1,14,2 p.82 and 1,16,1 p.88) who,
each time, confirmed her in her gifts:
"I
have indeed invested her with these special privileges, so that whatever anyone
can hope to be able to receive through her, the person will certainly obtain;
and anyone whom she considers worthy to receive communion, my mercy will never
consider unworthy. On the contrary, if she encourages someone to receive
communion, I shall look on that person with greater love; and in accordance
with my divine insight (secundum meam
divinam discretionem) she will give a considered judgment, as to whether
they are more or less serious, on the faults of all those who question her.
...Let her not lose faith (non tamen
diffidat). I shall certainly keep inviolate in her the gifts of the
privileges already described, all the days of her life" (Book 1,16,1
p.89-90. L 1,16,1,35-43.61-63).
A careful reading of The Herald
reveals that Gertrud, though she valued confidentia
so much, did not despise devotio. We
remember the Sunday on which the Lord said he was "satiated" with the
exercises of preparation she had done for several days, that he "would
prefer lingering quietly with his bride in private than in sitting with her at
table " (Book 3, 38 p.131. L3,38,1). What exactly were these praeparatoria that the Lord compared to
"the most delicious food and refreshment"? In this case they are
"mortifications" (continentiis)
imposed by Gertrud on her speech and on all her senses, as well as on her
desires, prayers, and dispositions. In another passage, they are all
"those efforts which are made to my glory, such as prayers, fasts, vigils
and such like" (orationes, jejunia,
vigiliae et similia; Book 3,15 p.77. L3,18,15,7-8). But Gertrud went
beyond. We saw that her sense of the Church urged her to seek help from the
pilgrims here below, with whom she was aware of being a single Body. And there
is even more to this: she convened all the heavens in preparation for her
communions. It was not unusual. She began doing this because of a rite existing
at Helfta; so far, we have not been able to find its origin nor its existence
in other monasteries. We can find allusions to it in three passages of The Herald (especially in L 4,48,20;
also in Book 3,10,1 p.46 and in Book 3,34,1 p.125). Here is the most obvious
allusion:
"During the Mass, as they recited Laudate Dominum, omnes gentes three
times, the first time she asked all the Saints, as she was accustomed to do (more sibi solito, L 4,48,20,2), to offer
for her to God all the merits of their virtues, so that, worthily prepared, she
could approach to receive the sacrament of life. At the second Laudate, she addressed the same prayer
to the Blessed Virgin, and at the third, to the Lord Jesus" (L
4,48,20,1-7).
The expression more sibi solito,
present also in Book 3,10,1 p.46 (L 3,10,1,11-12) as morem sibi consuetum ("to which she was accustomed"), reveals
that this form of praise was familiar to Gertrud, as was also her prayer
intention as she was praying the psalm three times. Besides, whatever may be
the origin of this rite, it is important to keep in mind the way Gertrud was
experiencing it. In her mind, it was impossible to prepare herself for
communion in a solitary way. When someone is to receive communion, everyone
else is implied, in the effects as well as in the preparation. A faithful
person can approach communion only in the Church, for in him/her the whole Body
is going to become more of a body, the whole mystical Body is going to eat the
sacramental body. He/she must then adorn the whole Church to appear on the
stage. We come back naturally to the theme of the "adornment" and of
the "ritualized body": to save face in sacramental communion, the
adornment the "star" receives from Christ, from Mary and from the
Saints is not superfluous. She clothed herself with the adornment of their
merits and of their virtues, to be worthy to share the banquet of the
Bridegroom. Here are some examples of it:
a) Book 3,34,1 p.125:
"Once, about to receive the body of Christ, while
she was sorrowing that she was so unprepared, she prayed the Blessed Virgin and
all the saints to offer on her behalf all the merit by which each one of them
had been prepared for the reception of some grace. In addition she prayed the
Lord Jesus Christ that he would condescend to offer on her behalf that
perfection prepared with which, at the moment of the Ascension, he stood before
God the Father to receive glorification. A little later while she was trying to
find out what she had gained from this prayer, the Lord replied, 'This you have
gained, that you now truly appear to all the citizens of heaven in that
splendid apparel which you asked for yourself.' The Lord added: 'Why would you
want to distrust that I (Quare diffidere
velles de me) the all-powerful and most kindly God, would not be able to do
what anyone even on earth could do? For if he has garments and splendid apparel
he could dress his friend in them or something similar and thence could make
that friend appear splendid in that same splendid apparel in which he shone
himself ".
You have noticed the theme of trust (Quare
diffidere velles de me), connected to the theme of friendship: to distrust
a friend is to offend him/her.
b) Book 3,18,10-11-12 p. 74-75:
In this long series, we find many parables (the one who builds a tower:
Lk 14:28-30; the king, going out to wage war against another king: Lk 14:31-33;
the prodigal son: Lk 15:11-32) in a nuptial staging (Mt 22:1-14) having trust
as its main theme, repeated three times (1) ex
seipsa omnino diffidens, ac spem suam in Dei pietatem ponens; (2) cum humilitate et fiducia procedam illi
obviam; (3) postremo Confidentiam...:
"One day when she was about to receive communion,
when she thought she was not prepared and the time was already at hand, (...)
completely distrusting herself and putting her hope in God’s loving-kindness (pietatem Dei), she said to herself, 'What’s
the use of putting it off? Even if I were left to my own efforts for a thousand
years, I would not prepare myself suitably; since I can have nothing of myself
which can in any way lead to such a costly preparation. But I shall go to meet
him with humility and trust; and when he sees me from afar, prompted by his own
love, he has the power to send to meet me so that, worthily prepared, I shall
be able to be brought into his presence."
"Looking on her with a glance of mercy…(he) sent to meet her"
the adornment of his virtues, among others confidentia"
with which he deigned to lean on a lowly creature of frail human nature when it
was his delight to be with the children of men ":
"And
when she had come a little closer, the Lord appeared, looking on her with a
glance of mercy or rather of love, and sent to meet her, suitably to prepare
her, his own Innocence with which he dressed her as a soft white shift. He sent
his own Humility, by which he deigned to be associated with such unworthy
beings, to dress her in it as a violet tunic. He sent his own Hope, by which he
pants and burns for the embraces of the soul, to adorn her in green. He sent
his own Love, by which he is swayed in his soul, to envelop her in a golden
cloak; he sent his own Joy, with which he delighted in her soul, to crown her
with a jeweled crown; finally, he sent his own trust (Confidentiam), by which he deigned to lean on a lowly creation of
frail human nature when it was his delight to be with the children of men, to
provide her with shoes. And thus he brought her worthily into his
presence" (Book 3,18,11 p.75).[10]
c) Book 3,18,23 p.79:
"Another day when she was about to receive communion…she saw
herself as totally unprepared for this and not at all composed and, anxious,
was trying to retreat":
"The Son of God seemed to come to meet her, to
prepare her and conduct her to his secret mysteries. First, as if washing her
hands in the forgiveness of sins, he handed over to her the cleansing power of
the Passion. Then he unclasped his own jewels – necklace, bracelets and rings –
with which he appeared adorned, and hung them on her, reminding her that with
them she would go forward properly (decenter)
and not like a foolish woman (sicut fatua)
who, out of impropriety and awkwardness, does not know how to step forward and
rather acquires contemptuous ridicule than respect for her modesty. By these
words she understood that those with the Lord’s jewels approach like fools (fatui) who, while brooding on their own
imperfection, pray the Son of God to make it good for them; but after receiving
his blessing they will remain as timid as before, because they do not have
complete trust (plenam confidentiam)
in the Lord’s most sufficient and complete power to make up their
deficiencies".
You notice that the whole narrative is focused on the theme of confidentia. By the wings (cleansing and
clothing for mysteries, ad secretiora)
and the stage (cum ornamentis Domini
decenter procederet), all our attention is turned towards trust. It is a
stumbling block for the fools (fatui).
Either you are dressed with the adornments of the Son of God by trusting him
completely, and then you deserve honor and respect, or you disguise yourself
out of fear, and you receive nothing but scorn. Trust and decency (decenter) go very much together.
d) Book 4,21 p.371 (L 4,12,6):
On the Feast of the Annunciation of the Lord, during Mass, Gertrud
besought the Mother of God "to dispose her to receive worthily the august
sacrament of the Body and Blood of her divine Son." The narrative goes on:
"The Blessed Virgin then gave her a magnificent
necklace, which had seven rays or points, to each of which a precious stone was
attached, and these stones indicated the signal virtues which had pleased our
Lord most in His Blessed Mother... When Saint Gertrud appeared before our Lord
with this collar, He was so delighted[3]
(delectatus) and won (allectus) by the brilliance of her
virtues, that He inclined lovingly (amore
captus) towards her; drawing her to Himself, and enclosing her as it were
in His bosom, He honored her with His pure and holy caresses".
In the second part of this narrative, you notice the vocabulary of
seduction: God is delighted (delectatus),
won (allectus), lovingly (captus) attracted by the beauty of the
soul that Mary has adorned with her own virtues. How to explain that this
adornment has a power of fascination over the Lord, whereas in other cases, he
preferred bare hands and neck (Book 3,18,15.16 p.76)? Is not it that the Lord
is more sensitive to the adornment we receive from another than to the one we
take for ourselves?
e) Book 4,56 p.469 (L 4,55, 4 et 5):
On the Feast of All Saints, Gertrud, on the point of receiving
communion, gave thanks to God:
"She
returned thanks to God for the sanctity and perfection of the confessors and
religious who had pleased him from the beginning of the world, beseeching him
to bring all who were still militant in the Church to a happy end; and
immediately she beheld her soul adorned with violet; and as she continued to
pray for the different states and orders in the Church, her soul was adorned
with their respective virtues. As she returned most fervent thanks to God for
these favors, she beheld herself clothed in a golden amice; and standing thus
marvelously adorned before our Lord, delighted
by her beauty[4] (decore illius delectatus) He turned to
the saints, and exclaimed: 'Behold her in garments of gold, clothed round about
with varieties.' Then He opened His arms to receive her, as she was no longer
able to support the torrent of Divine joys with which her soul was
encompassed".
The interaction here is very similar to the one in the previous passage.
Again the Lord is "delighted" (delectatus)
by Gertrud’s beauty as she represents the Ecclesia.
And as on the feast of the Annunciation, he drew her into his arms.
All the passages we have just surveyed reveal that The Herald of God’s Loving-Kindness presents itself as a text in defense
of an ecclesial preparation for sacramental communion. And thus it raises the
question of "worthiness" in words and in a light different from those
of the scholastic period. We do not need to focus forever in a self-examen, but
to learn how to look at oneself in the Church. As long as one "has pulled
the veil of [one’s] unworthiness over [one’s] eyes", one is
"completely unable to discern the loving-kindness (pietatem) of [God’s] fatherly affection" (Book 3,10,2 p.48.
L3,10,2,20-25). It was through her sense of the Church, acquired in the
liturgical celebration, that Gertrud dared to lift up the veil and preach confidentia. She thus avoided the risks
of obsession inherent in the praeparatoria,
and in the freedom of her heart she presented herself to the Bridegroom in persona ecclesiae (L4,16,6).
Is that proper to Saint Gertrud? We are inclined to think it is. In the
scholastic realm, we have hardly found anything but an alternation between timor and amor, and the ecclesial stage stops before the wings of the inner
self instead of entering them. We may more easily find a track similar to The Herald in a page of the Exordium Magnum Cisterciense by Conrad
of Eberbach: in the name of obedience, Saint Bernard commanded one of his
brothers who no longer believed in the sacrament of the altar, to receive
communion by virtue of Bernard’s own faith.[11]
But there was still a long way to go before reaching the ecclesial preparation
as Gertrud understood it. If we considered the great women of the eucharistic
movement in the 13th century, we would probably find a conception of
this sacrament more in keeping with Gertrud’s idea. Nowadays, Raniero
Cantalamessa’s meditations on the Eucharist seem similar to The Herald’s message regarding
preparation for communion. Here is an excerpt:
"As we are aware of the great mystery we receive,
and which goes far beyond our ability to welcome it, our friends in heaven
(Mary, the angels, and the saints we love) are ready to help us, if we ask them
to do so. With them we can speak very simply and determinedly, as the man in
the Gospel: by night he receives a friend but has nothing to offer him, and so
he is not afraid of waking up a neighbor to borrow some bread (cf. Lk 11:5 ff).
From our perfect worshippers in heaven, we can also borrow their purity, their
praise, their humility, and their feelings of infinite gratitude towards God,
so that Jesus may find them in us when he visits us in communion."[12]
This is close to The Herald,
but Gertrud’s vision was even broader, as she did not rely only on the Church
of heaven. She was also aware of being one body with the members of the Church
on earth, especially with the sisters of her community, in approaching
sacramental communion.
Some of you may wonder that this study almost never alludes to the
sacrament of confession. It is because the rare allusions to it in The Herald show that for Gertrud, the
preparation for communion is much broader than the mere fact of having or not
confessed oneself (Book 3,61 p.175; L4,7,4; L5,27,2). More than in the “bath”
of confession, which was probably usual for her on the days of communion, it
was in her belonging to the Church and in the celebration of the Sacred
Mysteries that Gertrud was aware of being adorned with the beauty of the Bride
in order to then approach, with confidence, and meet her Bridegroom. Adorned or
naked, she was always decent, because she knew ultimately that the Lord did not
request anything from her "but to come to (Me) empty, that (I) may fill
(you)." (Book 4,26 p.394. L4,26,9,26-27).
[1] The words here in italics are not
in the published English translation!
[2] This word is not in the published
English translation
[3] This word is not in the published
English translation
[4] These words are not in the
published English translation
[1] . Cf. Olivier QUENARDEL, La Communion Eucharistique dans le The Herald de l’Amour Divin de Saint Gertrud d’Helfta, Brepols 1997, pp. 116-118.
[2] . Cf. Hugues MINGUET, Saint Gertrud d’Helfta : Le Livre II du
The Herald, Théologie d’un écrit spirituel, Thesis presented at the
university of Lyons, juin 1987, p.119 : « In reading The Herald, one must not be a spectator,
but must enter Gertrud’s experience. She created a link of solidarity between
herself and her reader and wanted anyone who reads her to join her in her
relationship of grace with the Lord. She did it in an astonishing way, typical
of The Herald. Undoubtedly every act
of writing is intended to be a communication, but did anyone else go so far as
to turn into a plan of communion and of solidarity in grace? »
[4] . One could find a similar approach
in Saint THERESE de l’E.J. cf. Derniers
entretiens, Annexes, Cerf/DDB,
1971, pp.278-279. but whereas Saint Therese relied on the intercession of the
saints in heaven, Gertrud, in the present case, sought help from «souls here
below».
[6] . We find this commentary in a footnote
for the following lines: «Her point of view is extremely interesting. It goes
far beyond private devotion and has a very ecclesial character. The eucharistic
mystery is communicated everyday to the whole Church, in globo. Saint Gertrud seemed to imply that those who could not
receive communion that day, for worthy reasons, did actually receive it in a
certain way. But those who abstained by negligence were thus deprived from the
fruit of this daily communion». (SC 255, n.1, pp. 152-153).
[7] . Pierre-Marie GY, La liturgie dans l’histoire, Paris, Cerf 1990, pp.255-256.
[8] . Edmond MARC et Dominique PICARD, L’interaction sociale, Paris, P.U.F. 1989, pp. 123-124.
[9] . Though the word confidentia is not in the text, is it
not the lesson we can draw from it?
[10] . Pierre DOYERE noticed that The Herald combined a code of virtues with a code of colors: «They are not chosen, as a painter would do, for their visual harmony, but for their value as signs. White is for innocence, purity, belonging to God, and divine perfection. Red stands for the blood poured out, suffering, the Passion. Green for freshness, the impetus of life, works, virtue, strength. Blue for heavenly thoughts. Gold for charity and love. And pink fits Christ, as he combines in a single brilliance the white of his glorious divinity with the red of his suffering humanity». (Introduction, SC 139, p.28).
[11]
. Conrad d’EBERBACH, Exordium magnum
cisterciense, Romae 1961, Editiones Cistercienses, Livre II, ch. 6, p. 102.
(This work has not yet been translated
into English).
[12]
. Raniero CANTALAMESSA, L’Eucharistie,
notre sanctification, Paris, Centurion 1989, pp. 59-60. (Eucharist,
Our Sanctification, Liturgical Press, 1993).