Hadewijch vs. Frederick Douglass

Hadewijch

In the early thirteenth century, new expressions of religion began to appear in what are now the modern-day countries of Belgium, Luxembourg, and The Netherlands. The devotions of contemplation and ecstatic mysticism began to be publicly practiced by a group of devout women known as the Beguines. Beguines were not nuns, but women who chose to lead lives of poverty and prayerful contemplation without taking formal vows. Their members were from across all socioeconomic classes; some lived alone, and others formed small groups.

Hadewijch was among these devout women. Other than her devotion as a Beguine, almost nothing is known of her life. What we do know has been distilled from her writings—collections of poetry, letters, and visions. Her writings show a proficiency in Latin and French, with a vast knowledge of both the Old and New Testaments and early Church writers, especially Saint Augustine of Hippo.

Her writings tell of a burning love for the Trinity and mystical love for Christ. In fact, her writings are filled with the theme of love, although a much more diverse sense of the word than English translations can capture. Hadewijch used various terms for love, including karitate (love of neighbor), lief (the beloved) and minne (a feminine word of the language of courtly love). Minne is used most often in her writings, as an experience of the soul in a loving, erotic relationship with God.

Frederick Douglass
Born to an enslaved woman and a white slave owner in 1818 on Maryland’s Eastern Shore, Douglass was sent to work for a Baltimore shipbuilder following his mother’s death when he was seven years old. Over the course of the next eight years, Douglass learned to read and write and developed a love of the Bible. His affinity for the Bible served as a catalyst for his conversion to the Christian faith when he was thirteen. In his well-known autobiography Narrative of the Life of Frederick Douglass, he recalled that after being sent back to Maryland’s Eastern Shore, he continued to have abiding hope in God’s promises and established a Sunday school for other enslaved men and women.

While on the Eastern Shore, Douglass was subjected to numerous whippings and beatings from the plantation’s overseer, which left permanent scars on his body. These violent beatings and Douglass’ prophetic reading of scripture led him to plan his escape to freedom. Although his first attempt was not a success, in 1838 Douglass finally fled to safety in New York, before settling in New Bedford, Massachusetts, with his wife. Together, they had five children.

In New Bedford, Douglass joined an abolitionist society and an A.M.E. Zion church, where he assumed leadership as the church’s preacher. By 1841 Douglass was traveling across Canada and the northern United States rallying support against slavery. Douglass believed that individual holiness was essential to the reformation of society’s morals and the work of abolitionists. To this end, Douglass refused to drink alcohol, smoke tobacco, or engage in any other behavior he felt threatened the Christian’s call to righteousness.

After the Civil War ended, Douglass continued advocating for equality — not only on behalf of African Americans, but Native Americans and women. For Douglass, God’s justice would not be complete until all were treated with dignity. Douglass published more than ten books and speeches, including the conscience- raising, “What to a Slave is the Fourth of July?” He died at his Washington, D.C., home in 1895 and was buried in Rochester, New York. His Washington home is currently a national landmark, housing Douglass’ collection of Bibles, religious books, and angel depictions.