Statue
de sainte Walburge à l'église de Contern (Grand-Duché
de Luxembourg).
Statue
of Saint Walpurga in the church of Contern,
Luxembourg.
D'Helleg Walburga an der Kierch zu Conter (Lëtzebuerg).
Sainte Walburge
Abbesse, fille de saint
Richard, roi des Saxons (+ 779)
Vierge.
Fille du roi Richard
d'Angleterre, elle fut élevée dans un austère monastère du Dorset en
Angleterre. Envoyée en Germanie, à la demande de saint
Boniface. Elle devint abbesse du monastère d'Heidenheim, où elle donna
l'exemple de la sainteté par son silence et une vie mortifiée. Elle gouverna
aussi le monastère masculin voisin à la mort de saint Winibald.
Au monastère de
Heidenheim en Franconie, l’an 779, sainte Walburge, abbesse. À la demande de
saint Boniface et de ses frères les saints Willibald et Winebald, elle vint
d’Angleterre en Germanie, où elle dirigea d’une manière excellente un double
monastère de moines et de moniales.
Martyrologe romain
SOURCE : http://nominis.cef.fr/contenus/saint/703/Sainte-Walburge.html
Juan
de Roelas, Santa Walburga, 1570-1625, Iglesia de San Miguel y
San Julián (Valladolid)
Juan
de Roelas, Sv. Valburga jako abatyše, malba v klášterním kostele sv. Michala
ve Valladolidu,
z r. 1605
Sainte Walburge
Vierge et abbesse d’Heidenheim
Fête le 25 février
OSB
Devonshire, Wessex, v.
710 – † Heidenheim, Bade-Wurtemberg, 25 février 779
Autres graphies : [lat.
Walburga] Bugga, Gauburge, Vaubourg, Walpurga, Walburgis, Walpurgis, Walburgh
ou Wealburg
Elle est appelée sainte
Gauburge à Nogent-le-Rotrou en Eure-et-Loir, et Walpurgis en Bavière, d’où le
nom de « nuit de Walpurgis » donné à la nuit du 1er mai, où on la
célèbre dans cette région. Elle devint en 761 abbesse du couvent de Heidenheim
an der Brenz, dans le Bade-Wurtemberg, en Jura souabe.
Cette Anglaise, née vers
710 dans le Wessex, était la fille de saint Richard, roi des Saxons de l’Ouest
(† 722). Sœur des saints Willibald et Winebald, lorsque son père partit avec
ses deux frères en pèlerinage à Jérusalem, Walburge fut confiée à l’abbesse de
Wimborne Minster (Winburn), près de Poole, dans le Dorset, abbaye dont la Règle
était extrêmement stricte, où elle reçut une éducation soignée. Son abbesse,
Tetta, l’envoya avec un groupe de moniales en Allemagne où elles étaient
attendues par saint Boniface – probablement son oncle
maternel – qui s’efforçait de créer des foyers monastiques nombreux
pour parfaire l’évangélisation des peuples germains. Elle rejoignit, dans le
sud du pays, à Eichstadt (Eichstätt, Bavière actuelle), son frère Willibald qui
avait été choisi par Boniface pour être le premier évêque de cette ville,
tandis que son second frère, Winnibald, venait de fonder, aux environs, un
monastère d’hommes à Heidenheim. Près de là, elle établit une communauté
féminine et, quand en 761 Winnibald mourut, elle assuma seule la direction des
deux fondations. A sa mort (25 février 779) son corps demeura à Heidenheim. Les
pèlerins vinrent en grand nombre sur son tombeau. En 870 ses reliques furent
transférées à Eichstätt, près de celles de ses frères et de Boniface,
translation solennelle qui équivalut à une canonisation. Ses restes furent
gardés par un collège de chanoinesses, remplacées, vers 1035-1042, par des
bénédictines. Ce fut l’origine de l’abbaye célèbre de Sainte-Walburge qui fut
un grand foyer de culture et qui existe encore de nos jours. Les reliques de la
sainte, vite l’objet d’une grande dévotion, furent répandues dans toute
l’Allemagne, dans le pays-Bas et en France – où elles parvinrent, semble-t-il,
sous le règne de Charles le Chauve. Trois paroisses du département de l’Orne
sont placées sous son patronage. Les souvenirs païens associèrent Walpurgis au
retour du printemps. Le 30 avril, en Suède, on fête « la Nuit de
Walpurgis », c’est-à-dire le retour du printemps et de la lumière.
Dans l’église abbatiale
Sainte-Walburge, sous le maître-autel, ce qui subsiste de son corps est
renfermé dans un reliquaire posé sur une pierre. Chaque année, du 12
octobre – date de la translation – jusqu’au 25
février – date de la mort – suinte sur celle-ci un
« liquide semblable à l’eau pure » (Walburgisöl) auquel beaucoup de
miracles sont attribués.
Les fêtes de sa
translation sont célébrées le 1er mai, le 12 octobre à Eichstätt, et le 24
septembre à Zutphen.
SOURCE : http://www.martyretsaint.com/walburge/
Master of Messkirch (fl. 1520–1540),
Heilige Walpurgis, Pieces of the side altars of St. Martin in Messkirch,ciorca
1535, 61.7 x 27.6, Philadelphia Museum of Art - Ausstattung
der ehemaligen Seitenaltäre der Meßkircher St. Martinskirche, Standflügel:
Heilige Walburga als Märtyrerin. Eingescannt aus: Anna Moraht-Fromm und Hans
Westhoff: Der Meister von Meßkirch – Forschungen zur südwestdeutschen Malerei
des 16. Jahrhunderts, Ulm, 1997, S. 196 links
Sainte Walburge,
Bénédictine Orthodoxe et sainte patronne d'Oudenaarde
Fêtée les 25 et 26
février, sainte Walburge (Walburga ou Walpurgis) fut une des Bénédictines
Anglo-Saxonnes engagées dans l'oeuvre missionnaire en Germanie au 8ème siècle,
aux côtés du plus célèbre évangélisateur de l'époque, l'évêque saint Boniface,
futur martyr à Fulda.
Walburge naquit vers 710 dans le Devon, fille d'un chef Saxon de l'ouest. Du
fait de sa parenté avec la famille royale, on la représente fréquemment avec
l'écusson des armes des Plantagenet.
Pour être formée, Walburge fut envoyée au monastère double [*] de Wimbourne,
dans le Dorset, où elle devint moniale. Saint Boniface, qui était un parent,
fit appel pour avoir de nouvelles recrues venant l'aider à l'évangélisation de
la Germanie. Deux des frères de Walburge, saint Willibald et saint Wynnebald, y
étaient déjà partis en 739. Il n'est dès lors pas surprenant que Walburge
répondit à l'appel, avec d'autres compagnes. Parmi les partants on trouvait
Hugeburc, qui écrira la 'Vie de saint Wynnebald', qui est la source
d'information à propos de Walburge elle-même. Il existe une tradition
rapportant qu'avant de quitter l'Angleterre, le groupe rendit visite à l'abbaye
de Minster dans le Kent. C'est assez probable, vu que l'abbesse,
Eadburga, était amie et correspondante de saint Boniface, et que cela se
trouvait très près d'un port de départ pour la traversée de la Manche.
Sur le Continent, elles firent d'abord le voyage vers Mayence, où elles furent
accueillies par Boniface lui-même. Ensuite elles furent envoyées à
Tauberbischofsheim où Walburge prêcha et développa ses talents médicaux. Après
2 ans, elle fut envoyée à Heidenheim où se trouvait un monastère de moines qui
avait été fondé par ses frères Wynnebald et Willibald, ce dernier étant devenu
évêque d'Eichstätt. Avec ses moniales, elle en fit un monastère double, le seul
connu pour avoir existé en Germanie. Heidenheim suivit la Règle de saint Benoît
et devint un important centre, non seulement pour la propagation de la Règle,
mais aussi pour l'évangélisation et la prière.
Saint Wynnebald étant mort en 761, Walburge devint l'unique supérieure tant
pour les moniales que pour les moines. D'après la 'Vie de Wynnebald' par
Hugeburc, Heidenheim était un champ de mission fort difficile, avec 'beaucoup
de dépravation païenne, beaucoup d'idolâtres," et des adversaires
"prêts à assassiner et incendier." En plus de l'oeuvre missionnaire,
il y avait aussi les difficultés liées au fait d'être supérieure d'un monastère
d'hommes, qui n'étaient pas habitués à être dirigés par une femme, les
monastères doubles étant inconnus en Germanie. Ce fut une implantation
relativement importante, avec des ateliers, un moulin, et des fermes laitières.
On possède peu de détails de la règle de Walburge, saut qu'elle était "une
personne sensible et vulnérable, qui savait être patiente et pardonnait. Elle
devait irradier la bonté et la luminosité" (Brigitta zu Münster). Une
tradition nous rapporte que lorsque le portier de l'abbatiale refusa d'éclairer
le chemin pour Walburge et ses moniales durant une nuit noire, elle irradia
d'elle-même une lumière miraculeuse et puissante.
Walburge mourut en 779, et fut enterrée à Heidenheim. Après la mort de saint
Willibald en 787, son successeur l'évêque Gerhoh, transforma le monastère en
une maison pour le chapitre d'Eichstätt pour prêtres séculiers. Cela ne
redevint pas une abbaye bénédictine avant 1150, hétérodoxe cette fois.
Entre-temps, en 870, les reliques de Walburge furent transférées dans le
tombeau de son frère à Eichstätt, où son culte s'enracina et où elle fut
vénérée comme sainte. De l'huile médicinale coula du rocher autour de sa tombe
(et il en est encore ainsi jusqu'à nos jours), et cela devint un centre de
pèlerinage. En 893, sa tombe fut ouverte et ses reliques répandues en divers
lieu, qui devinrent à leur tour centres de son culte, comme à Oudernaarde, dont
elle est la sainte patronne, ou à Veurne, (...)
belle Icône sur cette page-ci:
De la Règle de Saint Benoît
"Tous les hôtes qui se présentent ont à être accueillis comme le Christ,
car Lui-même dira : J'étais un étranger, et vous M'avez accueilli. .. Il
faudrait faire preuve de toute humilité en s'adressant à un hôte à son arrivée
ou départ. En inclinant la tête, ou par une complète prostration du corps,
Christ sera adoré, parce qu'Il est en effet accueillit en eux." RB 53 1-2,
6-7
Saint
Benoît et le Carême : quels "outils" utiliser pour faire le bien? -
le 4ème chapître de la "Regula", programme de Grand Carême idéal
SOURCE : http://stmaterne.blogspot.ca/2008/02/sainte-walburge-bndictine-orthodoxe-et.html
Leonhard
Beck (1480-1542), Saint Walpurgis, 1518, woodcut, National Gallery of Art, Washington,
D.C.,
Also
known as
Auboué
Avangour
Avongourg
Bugga
Falbourg
Gaubourg
Gauburge
Gaudurge
Gualbourg
Valborg
Valburg
Valburga
Valpurga
Valpurge
Valpuri
Vaubouer
Vaubourg
Walbourg
Walburg
Walburge
Walpurd
Walpurga
Walpurgis
Waltpurde
Warpurg
12 October (translation
of relics to Eichstätt)
24 September (translation
of relics to Zutphen)
Profile
Daughter of Saint Richard
the King. Sister of Saint Willibald and Saint Winebald.
Student of Saint Tatta
at Wimborne monastery,
Dorset, England,
where she later became a nun.
Beginning in 748,
she evangelized and healed pagans in what
is now Germany with Saint Lioba, Saint Boniface,
and her brothers, a mission that
was very successful. Abbess of
communities of men and of women at
Heidenheim. Cures are
ascribed to the oil that exudes from a rock on which her relics were
placed, which together with her healing skills
in life explains her patronage of plague, rabies, coughs,
etc.
The night of 1 May, the date of
the translation of Walburga’s relics to Eichstätt in 870, is
known as Walpurgisnacht; it is also a pagan festival
marking the beginning of summer and the revels of witches. Though the saint had no
connection with this festival, her name became associated with witchcraft and
country superstitions because of the date. It is possible that the protection
of crops ascribed to her, represented by three ears of corn in her icons, may have been
transferred to her from Mother Earth and the connection to this pagan holiday.
Born
c.710 at
Devonshire, Wessex, England
25 February 779 at
Heidenheim, Swabia, Germany of
natural causes
in Belgium
in England
in Germany
Eichstätt,
city of
in the Netherlands
abbess holding
three ears of corn
abbess with angels holding
a crown over
her
abbess within
a family tree of the kings of England
near her own tomb as it exudes
its miraculous oil
royal abbess with a
small flask of oil on a book
three ears of corn
with Saint Willibald and Saint Winebald
Additional
Information
A
Life of Saint Walburge, by Father Thomas
Meyrick, SJ
Book
of Saints, by the Monks of
Ramsgate
Catholic
Truth Society of London
Dictionary
of National Biography
Lives
of the English Saints, by Blessed John
Henry Newman
Lives
of the Saints, by Father Alban Butler
Roman
Martyrology, 1914 edition
Saints
of the Day, by Katherine Rabenstein
Saints
of the Order of Saint Benedict, by Father Aegedius
Ranbeck, O.S.B.
books
Our Sunday Visitor’s Encyclopedia of Saints
Saints
and Their Attributes, by Helen Roeder
other
sites in english
images
video
webseiten
auf deutsch
Die
Benediktinerinnenabtei Heilige Walburga
Heilige Walburga Katholische Pfarrgemeinde in Overath
Stadlers
Bollstandiges Heiligenlexikon
sitios
en español
Martirologio Romano, 2001 edición
sites
en français
fonti
in italiano
spletne
strani v slovenšcini
Reading
At present the most
famous of the oils of saints is the Oil of Saint Walburga (Walburgis
oleum). It flows from the stone slab and the surrounding metal plate on which
rest the relics of Saint Walburga
in her church in Eichstädt in Bavaria. The fluid is caught in a silver cup,
placed beneath the slab for that purpose, and is distributed among the faithful
in small vials by the Sisters of Saint Benedict, to whom the church
belongs. A chemical analysis has shown that the fluid contains nothing but the
ingredients of water. Though the origin of the fluid is probably due to natural
causes, the fact that it came in contact with the relics of the saint justifies
the practice of using it as a remedy against diseases of the body and the soul.
Mention of the oil of Saint Walburga
is made as early as the ninth century by her biographer Wolfhard of
Herrieden. – from the Catholic Encyclopedia article Oil
of Saints
MLA
Citation
“Saint Walburga“. CatholicSaints.Info.
21 February 2024. Web. 5 September 2026. <https://catholicsaints.info/saint-walburga/>
SOURCE : https://catholicsaints.info/saint-walburga/
Walburgas
Verherrlichung, Bild am Hochaltar der Walburgakirche in
Eichstätt
Article
(Saint) Virgin (May 1) (8th
century) A daughter of Saint Richard,
a Saxon Prince in Wessex. She, with her brothers, Saints Willibald
and Winebald, devoted her life to the conversion of
heathen Germany whither
they, with others, were invited by Saint Boniface. Saint Walburga died (A.D. 776) Abbess of
Heidenheim, whence her Relics were
translated to Eichstadt. Almighty God has made use of the oil that continues to
flow at intervals from her shrine for
the working of many miracles.
MLA
Citation
Monks of Ramsgate.
“Walburga”. Book of Saints, 1921. CatholicSaints.Info.
1 May 2017. Web. 5 September 2026. <https://catholicsaints.info/book-of-saints-walburga/>
SOURCE : https://catholicsaints.info/book-of-saints-walburga/
Hl.
Walburga, Öl auf Leinwand, Ende 18./1. Viertel 19. Jh., 55,5 × 41,5 cm, aus dem
Raum Eichstätt
St. Walburga
Feastday: February 25
Death: 779
St. Walburga, Virgin
(Feast day - February 25) Walburga was born in Devonshire England, around 710.
She was the daughter of a West Saxon chieftain and the sister of St. Willibald and
Winebald. Walburga was educated at Wimborne Monastery in Dorset, where she
became a nun. In 748, she was sent with St. Lioba to Germany to
help St.
Boniface in his missionary work. She spent two years at Bishofsheim,
after which she became Abbess of
the double monastery at Heidenheim founded by her brother Winebald. At the
death of Winebald, St. Walburga was
appointed Abbess of
both monasteries by her brother Willibald, who was then Bishop of
Eichstadt. She remained superior of
both men and women until her death in 779. She was buried first at Heidenheim,
but later her body was interred next to that of her brother, St. Winebald, at
Eichstadt. at a small church called Holy Cross around which a group of
canonesses were gathered.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=209
Valentin Metzinger (1699–1759), Sv.
Valburga, circa 1740, National Gallery of Slovenia, Ljubljana.
Walburga, OSB Abbess (RM)
(also known as Bugga,
Gaudurge, Vaubourg, Walpurga, Walpurgis)
Born in Devonshire,
Wessex, England; died at Heidenheim, Swabia, Germany, February 25, 779; feasts
of her translation are celebrated May 1, October 12 (to Eichstätt), and
September 24 (to Zutphen).
When Saint Boniface
evangelized the Germans, he took with him as fellow apostles his two nephews,
Willibald and Winebald, who were the sons of Saint Richard, king of the West
Saxons. So successful was their enterprise that fresh reinforcements of
missionaries were requested and the monasteries of England were stirred by the
news of their progress. Indeed, it was hardly possible to restrain the ardent
faith and enthusiasm of those who wanted to join them, and there sailed boat after
boat of eager volunteers.
Nor in that stirring hour
were the womenfolk unmoved in their wish to follow, and Boniface asked for a
colony of nuns to be sent out. Among them was his own niece, Walburga, a nun of
Wimborne under Saint Tatta and sister of Willibald and Winebald, for she, too,
had heard the call and had immediately followed Saint Lioba to Germany.
Walburga had been
educated at the double monastery of Wimbourne in Dorset and decided there to
consecrate her life to God by becoming a nun. When she answered the call to
Germany, she spent two years evangelizing in Bischofsheim, impressing the pagans
with her medical skills.
Winebald founded a double
monastery at Heidenheim, where she was appointed abbess and Winebald ruled the
men. She must have been a remarkable woman, for so great was her influence that
on his death the bishop of Eichstätt appointed Walburga in his place and gave
her charge over both the men's and women's congregations. Walburga died as
abbess of Heidenheim, whence her relics were translated to Eichstätt.
This English woman had
the curious destiny of attaining a place in German folklore. The night of May 1
(the date of the transfer of her relics to Eichstätt in 870) became known as
Walpurgisnacht. May 1 had been a pagan festival marking the beginning of summer
and the revels of witches, hence the traditions of Walpurgisnacht, which have
no intrinsic connection with the saint. Nevertheless, her name became
associated with witchcraft and other superstitions (cf. Goethe's Faust, pt. i,
Walpurgis night in the Hartz mountains). It is possible, however, that the
protection of crops ascribed to her, represented by the three ears of corn in
her icons, may have been transferred to her from Mother Earth (Walborg).
Her shrine was an
important pilgrimage site because of the 'miraculous oil' that exudes from the
rock on which her shrine is placed. A fine collection of 16th- to 20th-century
phials for its distribution is kept at Eichstätt. In 893, Walburga's relics
were inspected and diffused, some to the Rhineland, others to Flanders and
France, which spread her cultus to other countries. One important center was
Attigny, where Charles the Simple established a shrine in his palace chapel and
named her patron of his kingdom. Today she lies peacefully in the vault of the
17th- century Baroque church bearing her name--a symbol not of witchcraft, but
of Christian healing and mission (Attwater, Benedictines, Bentley,
Encyclopedia, Farmer, Gill).
In art, Saint Walburga is
generally portrayed as a royal abbess with a small flask of oil on a book. At
times (1) she may have three ears of corn in her hand; (2) angels hold a crown
over her; (3) she is shown in a family tree of the Kings of England; (4) she is
shown together with her saintly brothers; or (5) miracles are taking place
because of the oil extruding from her tomb (Roeder). She is venerated at
Eichstätt (Roeder). Walburga has been portrayed by artists from the 11th until
the 19th centuries. Especially noteworthy is a 15th-century tapestry cycle of
her life. A modern abbess of Eichstätt was sufficiently important to be
selected to negotiate the surrender of the town to the Americans at the end of
the Second World War.
Saint Walburga is invoked
against coughs, dog bite (rabies), plague, and for good harvests
(Roeder).
SOURCE : http://www.saintpatrickdc.org/ss/0225.shtml
Lucas Cranach the Elder (1472–1553),
Gabriel von Eyb, Bischof von Eichstätt, mit den hll. Willibald und Walburga (Gabriel von
Eyb, Willibald, Saint Walpurga), 1520, paint on lime panel,
96.5 x 75, State
Gallery in the New Residence Bamberg, New Residence,
Bamberg
St. Walburga
(WALTPURDE, WALPURGIS; at
Perche GAUBURGE; in other parts of France VAUBOURG,
FALBOURG).
Born in Devonshire, about
710; died at Heidenheim, 25 Feb., 777. She is
the patroness of Eichstadt, Oudenarde, Furnes, Antwerp,
Gronigen, Weilburg, and Zutphen, and is invoked as
special patroness against hydrophobia, and in storms, and also by
sailors. She was the daughter of St. Richard, one of the under-kings of
the West Saxons, and of Winna, sister of St.
Boniface, Apostle of Germany,
and had two brothers, St. Willibald and St. Winibald. St.
Richard, when starting with his two sons on a pilgrimage to
the Holy Land, entrusted Walburga, then eleven years old, to the abbess of Wimborne.
In the claustral school and
as a member of the community, she spent twenty-six years preparing for the
great work she was to accomplish in Germany.
The monastery was
famous for holiness and
austere discipline. There was a high standard at Wimborne,
and the child was trained in solid learning, and in accomplishments suitable to
her rank. Thanks to this she was later able to write St.
Winibald's Life and an account in Latin of St.
Willibald's travels in Palestine. She is thus looked upon by many as the
first female author
of England and Germany.
Scarcely a year after her arrival, Walburga received tidings of her father's
death at Lucca.
During this period St.
Boniface was laying the foundations of the Church in Germany.
He saw that for the most part scattered efforts would be futile, or would exert
but a passing influence. He, therefore, determined to bring the whole country
under an organized system. As he advanced in his spiritual conquests
he established monasteries which,
like fortresses, should hold the conquered regions, and from whose watch-towers
the light of faith and
learning should radiate far and near.
Boniface was
the first missionary to call women to
his aid. In 748, in response to his appeal, Abbess Tetta sent
over to Germany St.
Lioba and St. Walburga, with many other nuns.
They sailed with fair weather, but before long a terrible storm arose. Hereupon
Walburga prayed, kneeling on
the deck, and at once the sea became calm. On landing, the sailors proclaimed
the miracle they
had witnessed, so that Walburga was everywhere received with joy and veneration.
There is a tradition in the Church of Antwerp that,
on her way to Germany,
Walburga made some stay there; and in that city's most ancient church,
which now bears the title of St. Walburga, there is pointed out a grotto
in which she was wont to pray.
This same church, before adopting the Roman Office,
was accustomed to celebrate the feast of St. Walburga four times
a year. At Mainz she
was welcomed by her uncle, St.
Boniface, and by her brother, St. Willibald. After living
some time under the rule of St. Lioba at Bischofsheim,
she was appointed abbess of
Heidenheim, and was thus placed near her favourite brother, St. Winibald,
who governed an abbey there.
After his death she ruled over the monks' monastery as
well as her own. Her virtue, sweetness, and prudence,
added to the gifts of grace and nature with which
she was endowed, as well as the many miracles she
wrought, endeared her to all. It was of these nuns that Ozanam wrote:
"Silence and humility have
veiled the labours of the nuns from
the eyes of the world, but history has assigned them their place at
the very beginning of German civilization: Providence has
placed women at
ever cradleside." On 23 Sept., 776, she assisted at the translation of her
brother St. Winibald's body by St. Willibald, when it was found
that time had left no trace upon the sacred remains.
Shortly after this she fell ill, and, having been assisted in her last moments
by St. Willibald, she expired.
St. Willibald laid
her to rest beside St. Winibald, and many wonders were wrought at
both tombs. St.
Willibald survived till 786, and after his
death devotion to St. Walburga gradually declined, and her tomb was
neglected. About 870, Otkar, then Bishop of Eichstadt,
determined to restore the church and monastery of
Heidenheim, which were falling to ruin. The workmen having desecrated St.
Walburga's grave, she one night appeared to the bishop,
reproaching and threatening him. This led to the solemn translation
of the remains to Eichstadt on 21 Sept. of the same year. They
were placed in the Church of Holy
Cross, now called St. Walburga's. In
893 Bishop Erchanbold, Otkar's successor, opened the shrine
to take out a portion of the relics for Liubula, Abbess of Monheim,
and it was then that the body was first discovered to be immersed in a precious
oil or dew, which from that day to this (save during a period
when Eichstadt was laid under interdict,
and when blood was shed in the church by robbers who
seriously wounded the bell-ringer) has continued to flow from
the sacred remains, especially the breast. This fact has caused St.
Walburga to be reckoned among the Elaephori, or oil-yielding saints (see OIL
OF SAINTS). Portions of St. Walburga's relics have
been taken to Cologne, Antwerp, Furnes,
and elsewhere, whilst her oil has been carried to all quarters of the globe.
The various translations
of St. Walburga's relics have
led to a diversity of feasts in her honour.
In the Roman Martyrology she is commemorated on 1 May, her name
being linked with St.
Asaph's, on which day her chief festival is celebrated in Belgium and Bavaria.
In the Benedictine Breviary her feast is
assigned to 25 (in leap year 26) Feb. She is represented in the Benedictine habit with
a little phial or bottle; as an abbess with
a crozier,
a crown at her feet, denoting her royal birth; sometimes she is represented in
a group with St. Philip and St. James the Less, and St.
Sigismund, King of Burgundy,
because she is said to have been canonized by Pope
Adrian II on 1 May, the festival of these saints.
If, however, as some maintain, she was canonized during
the episcopate of Erchanbold, not in Otkar's, then it could
not have been during the pontificate of Adrian
II. The Benedictine community
of Eichstadt is flourishing, and the nuns have
care of the saint's shrine;
that of Heidenheim was ruthlessly expelled in 1538, but the church is
now in Catholic hands.
Casanova,
Gertrude. "St. Walburga." The Catholic
Encyclopedia. Vol. 15. New York: Robert Appleton
Company, 1912. 26 Feb.
2017 <http://www.newadvent.org/cathen/15526b.htm>.
Transcription. This
article was transcribed for New Advent by Tim Drake.
Ecclesiastical
approbation. Nihil Obstat. October 1, 1912. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2026 by New Advent LLC.
Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/15526b.htm
Statue
et reliquaire de sainte Walburge à l'église Saint-Pierre de Munich
February 25
St. Walburge, Virgin,
Abbess in England
SHE 1 was
daughter to the holy king St. Richard, and sister to SS. Willibald and
Winebald; was born in the kingdom of the West Saxons in England, and educated,
in the monastery of Winburn in Dorsetshire, where she took the religious veil.
After having passed twenty-seven years in this holy nunnery, she was sent by
the abbess Tetta, under the conduct of St. Lioba, with several others, into
Germany, at the request of her cousin St. Boniface. 2 Her
first settlement in that country was under St. Lioba, in the monastery of
Bischofsheim, in the diocess of Mentz. Two years after she was appointed abbess
of a nunnery founded by her two brothers, at Heidenheim in Suabia, (now subject
to the duke of Wirtemburg,) where her brother, St. Winebald, took upon him at
the same time the government of an abbey of monks. This town is situated in the
diocess of Aichstadt, in Franconia, upon the borders of Bavaria, of which St.
Willibald, our saint’s other brother, had been consecrated bishop by St.
Boniface. So eminent was the spirit of evangelical charity, meekness, and
piety, which all the words and actions of St. Walburge breathed, and so
remarkable was the fruit which her zeal and example produced in others, that
when St. Winebald died, in 760, she was charged with a superintendency also
over the abbey of monks till her death. St. Willibald caused the remains of
their brother Winebald to be removed to Aichstadt, sixteen years after his
death; at which ceremony St. Walburge assisted. Two years after she herself
passed to eternal rest, on the 25th of February, in 779, having lived
twenty-five years at Heidenheim. Her relics were translated, in the year 870,
to Aichstadt, on the 21st of September, and the principal part still remains
there in the church anciently called of the Holy Cross, but since that time of
St. Walburge. A considerable portion is venerated with singular devotion at
Furnes, where, by the pious zeal of Baldwin, surnamed of Iron, it was received
on the 25th of April, and enshrined on the 1st of May, on which day her chief
festival is placed in the Belgic Martyrologies, imitated by Baronius in the
Roman. From Furnes certain small parts have been distributed in several other
towns in the Low Countries, especially at Antwerp, Brussels, Tiel, Arnhem,
Groningue, and Zutphen; also Cologne, Wirtemberg, Ausberg, Christ Church at
Canterbury, and other places, were enriched with particles of this treasure
from Aichstadt. St. Walburge is titular saint of many other great churches in
Germany, Brabant, Flanders, and several provinces of France, especially in
Poitou, Perche, Normandy, Burgundy, Lorraine, Alsace, &c. Her festival, on
account of various translations of her relics, is marked on several days of the
year, but the principal is kept in most places on the day of her death. A
portion of her relics was preserved in a rich shrine in the repository of
relics in the electoral palace of Hanover, as appears from the catalogue
printed in folio at Hanover in 1713. See her life written by Wolfhard, a devout
priest of Aichstadt, in the following century, about the year 890; again by
Adelbold, nineteenth bishop of Utrecht, (of which diocess Heda calls her
patroness;) thirdly, by an anonymous author; fourthly, by the poet Medibard;
fifthly, by Philip, bishop of Aichstadt; sixthly, by an anonymous author, at
the request of the nuns of St. Walburge of Aichstadt. All these six lives are
published by Henschenius. See also Raderus, in Bavaria Sancta, t. 3. p. 4.
Gretser, de Sanctis Eystettensibus, &c.
Note 1. This saint is corruptly called, in
Perche, St. Gauburge; in Normandy and Champagne, St. Vaubourg; about Luzon, St.
Falbourg; in other parts of Poitou, St. Avougourg; in Germany, Walburge,
Waltpurde, Walpoure; and in some places, Warpurg. Her English-Saxon name
Walburge is the same with the Greek Eucharia, and signifies gracious. See
Camden’s Remains. [back]
Note
2. St. Boniface being sensible of how great
importance it is for the public advantage of the church, and the general
advancement of the kingdom of Christ in the souls of men, called over from
England into Germany many holy nuns whom he judged best qualified to instruct
and train up others in the maxims and spirit of the gospel. Among these he
placed St. Tecla in the monastery of Kitzingen, founded by Alheide, daughter of
King Pepin; St. Lioba was appointed by him abbess at Bischofsheim; St.
Cunihilt, aunt of St. Lullus, and her daughter Berathgit, called also Bergitis,
were mistresses of religious schools in Thuringia, and were honoured in that
country among the saints. Cunihildis is also called Gunthildis and Bilhildis.
See Thuringia Sacra, printed at Frankfort, an. 1737. [back]
Rev. Alban Butler
(1711–73). Volume I: January. The Lives of the Saints. 1866.
Ludwig
Seitz: Walburga auf dem Weg zur Burg - die Hunde lassen auf ihr Wort von ihr
ab, Kupferstich, 19. Jahrhundert
Saints
of the Order of Saint Benedict – Saint Walburge, Abbess
To England, Germany is
indebted, not only for the holy men who preached the Gospel to her barbarous
tribes, but also for the pious women whose softening influence was no less
instrumental in the conversion of the weaker sex. Among these there is no
brighter name than that of Saint Walburge. She was the daughter of King Richard
and of Wunna, the sister of Saint Boniface. Some years before our Saint came to
Germany, her brothers, Wunibald and Willibald, with their father had set out
from England, intending to proceed to the Holy Land. The father having died at
Lucca in Italy, and Wunibald having fallen ill at Rome, Willibald with seven
comrades continued his journey. Meanwhile Wunibald, having recovered from his
illness, joined the Order of Saint Benedict. On Willibald’s return from
Jerusalem, he chanced to visit Monte Cassino, and there he too enlisted under
the standard of Saint Benedict. About this time Saint Boniface was in Rome on
some business connected with his recently converted flock, and with the Pope’s
consent he brought back Wunibald to take chargeof seven churches (others say
seven monasteries) in Thuringia, and Pope Gregory III soon after sent Willibald
also to his assistance. As sufficient provision had now been taken for the
salvation of the men, the women next claimed the attention of Saint Boniface.
To instruct them, and to keep them steadfast in the Faith, no means seemed more
suitable than the example of one of their own sex. Accordingly, Walburge was
invited to undertake this task by her brothers and by Saint Boniface. After
long hesitation, and many prayers to the Almighty for guidance, by the Divine Will
our Saint consented, and in due time arrived at Mayence, accompanied by
Cunigildis, Bergitis, Chunitrudis, Thecla, and Lioba. There they were most
kindly welcomed by Saint Boniface; but when Walburge learned that Wunibald was
leading the monastic and solitary life among the Thuringians, she earnestly
longed to devote herself to the same religious practices. From her brother’s
hands then having received the veil, and having taken the vows of the Order of
Saint Benedict, Saint Walburge was placed over a convent of virgins of noble
birth, who had also bound themselves by the same Rule. After that the holiness
of Saints Wunibald and Walburgf: became a household word among the Thuringians.
By the advice of Willibald, now Bishop of Aichstadt, Wunibald removed to
Heidenheim, and there built himself a new monastery. Thither he summoned
Walburge with her sisters, and there they both for several years governed with
great success, he the community of monks, she that of nuns. On the death of
Wunibald, so conspicuous was Saint Walburge both for her religious fervour and
zeal, that Willibald commanded her to superintend the community of monks in
addition to her own. This double duty she continued to discharge, to the great
advantage of both houses, till her death, A.D. 878.
Her remains were first
buried at Heidenheim, and a century later they were transferred to Aichstadt.
Since the translation of her relics to Aichstadt, from the body of this
chastest of virgins there trickles an oil clearer than crystal, which, by the
blessing of God, is often a remedy for every kind of disease.
– text and illustration
taken from Saints
of the Order of Saint Benedict by Father Aegedius
Ranbeck, O.S.B.
SOURCE : https://catholicsaints.info/saints-of-the-order-of-saint-benedict-saint-walburge-abbess/
Walburga-Reliquie in
der Kirche des
ehemaligen Klosters in Monheim in Schwaben
St. Walburga
St. Walburga was born around 710. She is the daughter of St. Richard and the
niece of St. Boniface. When St. Richard set out for a pilgrimage to the Holy
Land with his sons, Ss. Willibald & Winibald, he entrusted 11 year old
Walburga to the monastery school at Wimborne. She remained as a nun, spending a
total of 26 years there.
When St. Boniface put out
an appeal for nuns to help him in the evangelization of Germany, St. Walburga
answered the call. On the way to Germany, there was a terrible storm at sea.
Walburga knelt on the deck of the ship and prayed. The sea immediately became
calm. Some sailors witnessed this and spread the word that she was a
wonderworker, so she was received in Germany with great respect.
At first, she lived at
Bischofsheim, under the rule of St. Lioba. Then she was made abbess at
Heidenheim, near to where her brother, Winibald served as an abbot over a men's
monastery. After his death, she ruled both monasteries. She worked many
miracles in the course of her ministry. She wrote a biography of her brother,
Winibald, and of Willibald's travels in Palestine, in Latin. She is regarded as
the first woman author in both England and Germany.
On September 23, 776, she
assisted Willibald in translating the uncorrupt relics of their brother,
Winibald, to a new tomb in the church at Heidenheim. Shortly after this, she
fell ill. Willibald cared for her until she died on February 25, 777, then
placed her next to Winibald in the tomb.
After St. Willibald's death
in 786, people gradually forgot St. Walburga and the church fell into
disrepair. In 870, Bishop Oktar was having Heidenheim restored. Some workmen
desecrated Walburga's grave. She appeared in a dream to the bishop, who then
translated her relics to Eichstadt. In 893, St. Walburga's body was found to be
immersed in a mysterious sweet-smelling liquid. It was found to work miraculous
healings. The liquid, called St. Walburga's oil, has flowed from her body, ever
since, except for a brief period when the church was put under the interdict
after robbers shed the blood of a bell-ringer in the church. Portions of St.
Walburga's relics have taken to several other cities and her oil to all parts
of the world.
Patronage: against
coughs; against dog bites; against famine; against hydrophobia; against mad
dogs; against plague; against rabies; against storms; boatmen; farmers;
harvests; mariners; sailors; watermen; diocese of Eichstätt, Germany; diocese
of Plymouth, England; Antwerp, Belgium; Gronigen, Netherlands; Oudenarde,
Belgium; Zutphen, Netherlands
Symbols and Representation: abbess holding three ears of corn; abbess with angels holding a crown over her; abbess within a family tree of the kings of England; crown; near her own tomb as it exudes its miraculous oil
phial of oil; royal abbess with a small flask of oil on a book; scepter; three
ears of corn; with Saint Willibald and Saint Winebald
Highlights and Things to
Do:
Eliminating Confusion:
The night of 1 May, the date of the translation of Walburga’s relics to
Eichstatt in 870, is known as Walpurgisnacht (or St. Walburga's Eve); it is
also a pagan festival marking the beginning of summer and the revels of
witches. Though the saint had no connection with this festival, her name became
associated with witchcraft and country superstitions because of the date. It is
possible that the protection of crops ascribed to her, represented by three
ears of corn in her icons, may have been transferred to her from Mother Earth
and the connection to this pagan holiday. (From CatholicSaints.Info).
Read more about St.
Walburga:
Visit online two of the
American abbeys dedicated to St. Walburga: in Northern Colorado and St. Emma Monastery in
Greensburg, Pennsylvania.
Read more about the Oil
of St. Walburga. This is the church in
Eichstädt in Bavaria, Germany where her body and the oil is found.
SOURCE : https://www.catholicculture.org/culture/liturgicalyear/calendar/day.cfm?date=2015-02-25
Walburgas
Hochgrab in der Kirche des
ehemaligen Klosters Heidenheim, wohl 13. Jahrhundert
St. Walburga: Missionary, Benedictine Nun, and First Woman Author in England and Germany
Today is the feast of St. Walburga (710-777) missionary, Benedictine nun,
author, and abbess of Hiedenheim. She had two brothers, St. Willibald and St.
Winibald. She wrote a biography of Winibald and an account in Latin of St.
Willibald's travels in Palestine and is thus, considered to the first woman
author in both England and Germany.
St. Walburga was born in Wessex, England, about 710, the daughter of St.
Richard and Winna, the sister of St. Boniface. When St. Richard set out for a
pilgrimage to the Holy Land with his sons, he entrusted 11-year-old Walburga to
to the abbess of Wimborne. She was educated by the nuns at the monastery school
at Wimborne, and became a nun there, remaining with the community for
twenty-six years.
When St. Boniface requested nuns to help him in the evangelization of pagan
Germany, St. Walburga responded to that call. On the way to Germany, there was
a terrible storm at sea. Walburga knelt on the deck of the ship and prayed. The
sea immediately became calm. The sailors who witnessed this spread the word
that she was a miracle worker, so she was received in Germany with great
respect.
Initially, Walburga lived at Bischofsheim, under the rule of St. Lioba. Then
she was made abbess at Heidenheim, close to where her brother, Winibald served
as an abbot over a men's monastery. After his death, she ruled both
monasteries. She worked many miracles in the course of her ministry.
On September 23, 776, she assisted Willibald in translating the uncorrupt
relics of their brother, Winibald, to a new tomb in the church at Heidenheim.
Shortly after this, she became ill. Willibald cared for her until she died on
February 25, 777, and then placed her next to Winibald in the tomb.
After St. Willibald's death in 786, people gradually forgot St. Walburga and
the church fell into disrepair. In 870, Bishop Oktar was having Heidenheim
restored when some workmen desecrated Walburga's grave. She appeared in a dream
to the bishop, who then translated her relics to Eichstadt.
In 893, St. Walburga's body was found to be immersed in a mysterious
sweet-smelling liquid. It was found to work miraculous healings. The liquid,
called St. Walburga's oil, has flowed from her body, ever since, except for a
brief period when the church was put under the interdict after robbers shed the
blood of a bell-ringer in the church. Portions of St. Walburga's relics have
taken to several other cities and her oil to all parts of the world.
St. Walburga is the patroness of Eichstätt and Weilburg, Germany; Oudenarde,
Veurne, Antwerp, Belgium; and Zutphen the Netherlands. She is invoked as
special patroness against hydrophobia (extreme or irrational fear of water), in
storms, and also by sailors. She is also patroness against coughs, dog bites,
and rabies.
SOURCE : https://catholicfire.blogspot.com/2016/02/st-walburga-missionary-benedictine-nun.html
Walburgas Ankunft auf dem Festland, Fresko an der Emporenbrüstung in der Kirche des ehemaligen Klosters in Monheim in Schwaben
Catholic
Truth Society of London – Saint Walburga
As our great empire
extends itself over so large a portion of the world, and as peoples of every
race and colour come to group themselves beneath our flag, we are compelled to
combat our naturally insular spirit and open our hearts in some degree to other
nations and other lands, making their interests our own. Enterprise and
commerce no doubt tend to make us larger minded, while philanthropy also is a
powerful factor to interest us in our fellow-creatures, in their civilization
and in their improvement. Hut the royal road to large-heartedness in its
fullest and truest sense is that love of God which causes us to make His
interests also ours. We then love the world because He created it, and we love
all creatures because He redeemed them. We long for His glory and the extension
of His kingdom, and we do not stop to consider whether the creature is Jew or
Gentile, Roman or Greek, whether the place be Europe or Africa, Asia or
America; it is sufficient for us that the creature is God’s, the fruit of His
Redemption, and that all the uttermost parts of the earth are His creation. Our
ancestors show forth by their apostolic spirit the truth of this assumption,
for though they had neither books nor newspapers, neither telegraphs nor
phonographs to bring other countries and other peoples as it were before their
very eyes, and though commerce and philanthropy had taken no root in Saxon
hearts, yet the fact remains that many of the great missionaries of Europe were
men aye, and women of English birth. How can we account for this? It was the
love of God which was the motive power, the incentive which drove them from a
country as dear to them as it is to us into regions of which they knew
absolutely nothing, beyond the certainty that they were” inhabited by people
with immortal souls whom Christ had re deemed, and yet who had no one to apply
to their thirsty souls the precious Blood which had been shed for them. “Oh!”
exclaims a quaint old writer, “not without reason were the British called
Angles; Angels they were in very deed, for an angel is a messenger, and what
country has ever produced so many messengers of peace, angels of the Gospel,
apostles of the nations?’s The great field of our missionary labours was
undoubtedly Germany and the Low Countries, and the gift of faith which that
people owes to us forms the strongest link among many lesser ones binding
together the two great nations of England and Germany.
The life of Saint
Walburga, which we are about to sketch, lies necessarily very much on the same
lines as that of Saint Lioba. They were cousins, and went together to Germany
for a like purpose. Yet Walburga has always been the more popular saint of the
two, and she has a marked personality which will not be without interest. Her
intercourse with her saintly brother and her faithful attachment to him is one
of those touching episodes in the lives of the saints which appeals so forcibly
to us; while the miraculous oil which continues to exude from her relics,
working wonders even in our own times, proves how dear she is in God’s sight,
and how powerful is her intercession with Him.
There are, of course,
very few facts remaining to us regarding the intimate life of this saint; for a
nun is meant to be a hidden saint. In this does her heroism lay, that she must
pray, work, and suffer, and must endure a daily crucifixion in solitude and
silence. “In silence and in hope shall her strength be.” It is there fore
impossible, except in very rare cases, to give at all an adequate idea of the
life of a contemplative nun. All we can do is to define the broad lines and
catch here and there a light and shade which serve to show us how much that is
great and noble must underlie the little that we can see. Considering our
scanty knowledge of Saint Walburga’s life, the fact that her memory is still
held in such veneration is all the more striking; an aroma hangs around her
yet, a sweet odour which centuries have not succeeded in dissipating. Let us
inhale the perfume, and cause it to sink into our hearts, enkindling devotion
to a virgin saint who was a true Englishwoman, animated with that apostolic
spirit which results from a supreme love for God and a consuming zeal for the
souls for whom He died.
We must now ask our
readers to go back in spirit some thousand years or more to an English home in
Devonshire, to the castle of one of the petty Saxon kings, Richard by name; a
true type of a Christian ruler and father, his deep reverence for God and His
laws giving even to his exterior appearance that gravity and humility so well
befitting one in authority.
His wife Winna, a sister
of Saint Boniface, was beautiful, gentle, and pious, her husband’s helpmate,
the seconder of all his wishes. God blessed their union with three children,
destined like them to be numbered among the saints: Willibald, born in 701;
Winebald, in 704; and Walburga, in 710. When Willibald was scarcely three years
old he was struck with a mortal disease. The anguish of his parents may be
better imagined than described; he was their eldest son, the object of their
hopes and the darling of their hearts. Yet their confidence in God never
faltered, and the depth ot their virtue was proved in the hour of trial. In the
courtyard of the castle was a great cross, much venerated by the whole
neighbourhood. Before this image of the Crucified the father and mother laid
their dying child, prostrating themselves at the same time, with a strong cry
to God for mercy and assist ance. Their faith was not in vain; as they prayed
the child was suddenly restored to health and vigour, a vigour which he
retained till his death at the ripe old age of eighty.
On account of this miracle,
the parents felt that their child belonged to God in a very special manner, and
made a vow to consecrate him to the divine service. When Willibald was five
years of age they took him to the Abbey of Waltham, near Winchester, and
entrusted him to Abbot Egbald, a man of great holiness, to be trained to
monastic observance. Here the boy far outstripped even the promise his childish
years had given of future holiness; and as he grew in wisdom and age he
astonished his masters by his virtue and intelligence.
Meanwhile his younger
brother Winebald was being brought up in his own home; he was of a less active
temperament than Willibald, and his contemplative mind gave him early a taste
for solitude and retirement. The usual pastimes of youth had no attraction for
him, and though as heir to his father’s kingdom and as the only son at home
life must have presented itself to him under the most agreeable form, yet from
the outset his heart was set on a kingdom which is eternal and on pleasures
which never decay. When he was six years old his little sister was born, and
was christened Walburga, which is equivalent to the Greek “Eucheria,” and means
“gracious.” Her name was admirably chosen, for she was gracious in body and
mind. Some authors think that her mother died when she was an infant, for her
father is said to have loved her all the more tenderly, seeing in her a perfect
reproduction of his dead wife’s beauty of feature and virtue of character. In
any case the brother and sister were thrown much together, and became
everything to each other. Walburga looked up to Winebald with loving reverence;
and he used his influence to lead her on in the way of perfection, teaching her
to give her whole heart to God, and to seek His will and pleasure before all.
In 721, Willibald, then
about twenty years of age, conceived a most earnest desire to visit the Holy
Places. Pilgrimages were very much in favour among the Saxons, and the
hardships, difficulties, and dangers attendant on such expeditions only fired
their enthusiasm the more. Having obtained the necessary leave from his
superior, Willibald set out for his home, where he thought he might persuade
Winebald to join him. The prospect of visiting the very place where Christ had
been born, where He had lived and died for us, appealed strongly to Winebald’s
tender, loving nature, yet he felt loath to leave his father, who was old and
leant on him; in fact, he shrank from even suggesting such a plan. Willibald,
however, all on fire with eager ness, had no such scruples, and going to his
father, laid their design before him. He spoke so eloquently of the glory of
leaving all for Christ, and of sacrificing everything for His love, that the
good old man not only gave his consent to the departure of his sons, but, after
due deliberation, determined himself to accompany them.
Poor Walburga! she was
but eleven years old, and the prospect of such a parting must have cost her
bitter tears. She knew that it would most likely be months before she received
any tidings of the wayfarers; that her father was old and might not be able to
withstand the hardships incumbent on so long and dangerous a pilgrimage; and
that Winebald, her inseparable companion, was himself of a delicate
constitution, unaccustomed to exposure. Still, child as she was, she would not
raise a finger to stop so holy a purpose; had she done so, her father would
never have decided to leave her. So she determined not to be outdone in
generosity, and signified to King Richard her resolve to enter a convent, and
there dedicate her virginity and the freshness of her young life to God. Her
father was much consoled by her decision, and himself escorted her to the great
abbey of Wimbourne, in Dorsetshire, which had lately been founded by Queen
Cuthberga. This royal lady was wife to King Aldfred; but her heart was wounded
with Divine love, and the desire to embrace the poverty and humility of Christ
grew so strong within her breast that, unable to contain it, she sought with
earnest entreaties the permission of her husband to retire into a monastery. He
was nQt willing to be an obstacle to so evident a call from God, and gave his
consent. Cuthberga then entered as a simple nun into the monastery of Barking,
where for some years she lived in subjection, a model to her sisters of discipline
and regularity. After some time she received a visit from her brother, King
Ina, who unfolded to her a plan he had conceived for the foundation of an abbey
in his kingdom and his desire that she should preside over the new community.
This, with the approval of her superiors, she consented to do, and before long
a monastery was built at the king’s expense and a community settled in one of
the most beautiful and fertile spots in England.
The great double
monastery of Wimbourne soon became famous for the holiness of its inmates and
the austerity of its discipline, which was surpassed by none. Some idea of the
rigour of its observance may be gathered from the following passage, taken from
The Monks of the West: “At Wimbourne the two monasteries rose side by side like
two fortresses, each surrounded by battlemented walls. The austerity of
primitive discipline existed in full vigour. The priests were bound to leave
the church immediately after the celebration of Mass. Bishops themselves were
not admitted into the convent, and the abbess communicated with the world to
give hr orders to her spiritual and temporal subjects only through a barred
window.” It was to this formidable-looking place that King Richard brought his
little daughter, and after em bracing her tenderly and gazing for the last time
on the sweet purity of her innocent face, he gave her into the keeping of the
Abbess and departed never to return. The doors of the enclosure shut upon
Walburga, and for twenty-six years she was destined never to cross the
threshold.
The new life upon which
she now entered seemed, no doubt, very strange to the young English princess,
brought up as she had been in all the freedom of home life with her father and
brothers. But she was naturally clever, and took to her books, and her talents
were fostered by the watchful Abbess, who caused her to be carefully trained in
solid learning and such accomplishments as were suitable to her state. Of these
twenty-six years at Wimbourne no facts are recorded. We can only gather from the
accounts we have of the life there in general what hers in particular must have
been. There was a very high intellectual standard among the nuns of Wimbourne
at that period. They wrote Latin and Greek fluently, and the easy way in which
they quote from the classics proves their familiarity with them. They were
famous, too, for their elaborate illuminations and transcriptions of Missals,
Breviaries, and the sacred Scriptures tasks which they undertook for Saint
Boniface, Saint Aldhelm, and others who applied for them. They excelled also in
a special kind of embroidery called English work, interwoven with gold and
silver thread and encrusted with precious gems. This record of a busy life of
prayer and praise, mingled with study and manual labour, sounds all that could
be desired, and perhaps people may think that to be a saint under such
circumstances and in such a safe retreat was easy enough. Yet we must not
forget the truth which Montalembert has so well expressed when he says that’s
even in the safe bark of a monastery, how many storms and perils and sunken
rocks are within! In the midst of the most peaceful and best regulated
community, what a trial is there in the daily death of the individual will, in
the long hours of obscurity and silence which succeed to the effort and impulse
of sacrifice, and in the perpetual sacrifice perpetually borne, perpetually
renewed! the continuity alone of the exercises, which, though varied, have
something in them which goes against human inclinations, and from the moment
that they are done by rule and for the service of God become fatiguing. The
difficulty must be met and surmounted day by day. This is the great exertion
and also the great merit of claustral life.”
Another feature of
conventual life which to Walburga must have been specially trying was the very
large number of her companions. She had been accus tomed, as we have seen, to
all the luxuries of an only daughter, with none to cross her path or rival her
in any way; she now found herself with eight hundred others, of every rank of
life, of character as varied as their countenances, and she realized the truth
of her holy Founder’s words, that “it is a hard and difficult task to
accommodate oneself to the humours of many.” Yet her natural sweetness here
stood her in good stead, and she learnt to bear patiently with the weakness of
others, and “not only to follow what she thought profitable to herself.”
Walburga had not been a
year at Wimbourne when the tidings reached her of her father’s death at Lucca,
where the pilgrims had stopped on their way to Rome. The hardships of the
journey, the exposures and privations, proved too great a tax on the age and
constitution of the king, and his strength could not keep pace with his faith
and courage. He was laid to rest in the church at Lucca by his two sorrowing
sons, and his body was held in great veneration by the people of that city on
account of the miraculous favours obtained through his inter cession. In later
years over his tomb was placed the epitaph of which the following is a
translation:’s The king Saint Richard was a king of England, a voluntary exile
from his country, a despiser of the world, a contemner of himself. He was
father of two holy men, Saint Willibald and Saint Winebald, and of Saint
Walburga, their sister, a religious virgin. He quitted a king s crown for life
eternal. He put off his royal purple to take a mean habit, he forsook a royal
throne to visit the shrines of the saints, he laid by his sceptre and took a
pilgrim’s staff. He left his daughter Walburga in his kingdom and went into a
foreign country with his sons. After many internal combats, after frequent and
painful sufferings from hunger, thirst and cold, all his conflicts ended in the
province of Italy and city of Lucca; there he received his reward, there he was
received into heaven and his sacred members were placed near the body of Saint
Frigidian, where his glory shone abroad by many miracles. His feast is
solemnized on February 7th.”
Meantime the two brothers
continued their journey, and arrived in Rome on 11 November 722. They were
hospitably received by the Benedictine monks, and Winebald determined, now that
his father was gone to his rest and had no longer need of him, to follow the
example of his brother and embrace monastic life. Even as a novice his fervour
was so great and his virtue so deeply rooted that he rivalled the holiness of
Saint Willibald, who had borne the yoke from his youth. The following year the
brothers were both attacked with fever, and were very seriously ill. Willibald
had a strong constitution, and was able in time to throw off its effects, but
Winebald, who was of a weaker temperament, never completely recovered, and for
the rest of his life remained sickly in health, though his naturally high and
courageous spirit never allowed him to dispense himself from the severe rules
of religious life. Winebald’s delicate health induced Willibald to set out
alone for the Holy Land, while Winebald remained quietly in the monastery at
Rome, his time devoted to prayer and study. After seven years spent in this
retreat he returned to England, desirous, no doubt, of paying a visit to his
sister, who had now reached the age when it became necessary for her to decide
on her future state of life. Finding her strong in her vocation, and making
rapid progress in the way of perfection, it is probable that Winebald had the
consolation of assisting in person at her solemn profession and consecration.
How whole-hearted was the sacrifice made by Walburga the rest of her life will
show.
Winebald was received
with every possible mark of affection and welcome by his people, among whom he
laboured for a time, exhorting them to seek after a higher and a better life
and to set their hearts on things which are eternal. Though entreated to stay
longer, he would not tarry; he was a monk, and longed for his monastery, even
while among the people and in the country which by every natural tie were his
own, and he returned to Rome, where he remained seven years more. At the end of
this period Saint Boniface came there to seek for fellow- workers for his great
apostolate in Germany. An intimate friendship arose between him and his
nephews, and Winebald was prevailed on to accompany his uncle to Germany, there
to found a monastery in company with other monks and to work for the conversion
of that country.
Soon after these events
Willibald returned from his pilgrimage to the Holy Land and settled down at
Monte Cassino, where for ten years he lived a very model of monastic virtues,
beloved by all his brethren. Boniface, however, not content with one nephew,
desired to secure the other, and wrote to ask the reigning Pontiff to send him
Willibald. Willibald, in happy ignorance of what was passing, had come to Rome
as companion to a Spanish monk who desired him for a guide in visiting the holy
city. The Pope, hearing of his arrival, sent for him and told him that he
desired him to go to Germany. Willibald, who had learnt to love his monastic
home at Monte Cassino, was somewhat taken aback at such a proposal, and answered
that he must seek advice and leave from his Abbot. But the Holy Father would
not be put off, telling him that his commands must over rule even those of his
Abbot. Whereupon Willibald generously made the sacrifice, and set out for the
new field of his labours.
Walburga had now spent
twenty-six years in her convent at Wimbourne, and no thoughts of leaving it had
ever crossed her mind. She had no ambition save that of more perfect subjection
and humility, and a more perfect union with God hidden in the obscurity of the
cloister. One day, however, a letter arrived from Saint Boniface which caused
no little excitement in the monastery, for it was destined to make a great
change in the lives of many of its inmates. He asked in his letter that Lioba
his cousin, Walburga his niece, and as many others as could be spared, should
come to Germany to make a foundation in his diocese and to undertake to be an
example to the women of that nation of what Christian virgins ought to be. The
whole community united in prayer to beg the guidance of God in so weighty a
matter, and while Walburga was praying she felt so strongly that the call came
from God, that she could not entertain the slightest hesitation as to her
decision in the event of her Abbess giving the necessary permission; and when
the preparations had been made and all were ready, no one set out with a more
willing heart than Walburga, who was then thirty-eight years old.
At first, wind and
weather were favourable, and the voyage went well, but before long a violent
storm arose, which placed the vessel in imminent danger. The sailors recklessly
threw all the cargo overboard, and thus all the comforts provided by .loving
hands for the poor nuns were lost to them and made instead the food of fishes.
But anything was better than a watery grave! The crew was thoroughly terrified,
and the nuns very naturally shared the general alarm. Walburga alone remained
unmoved. Seeing this, her sisters besought her to pray for their safety, and at
their instance she knelt on the deck with arms outstretched, imploring God to
hear her prayer; then rising, she commanded the wind and waves, and there came
a great calm, so that all who saw it marvelled. The nuns landed safely at
Antwerp, and the sailors spread abroad the story of the miracle at sea. The
consequence was that Walburga was looked upon as a wonder, and both she and her
companions were most hospitably received by the towns folk.
In the Gallican Marty
rology there is an anniversary commemoration of Saint Walburga on May 2nd. “She
is,” says an old writer, “greatly venerated in that city” (Antwerp) “on account
of a tradition stating that this holy virgin on her way from England to Germany
made some stay in Antwerp: and there is seen in the most ancient church in that
city a certain grotto in which she was wont to pray, for which reason the
church was dignified by our ancestors with the title of Walburga. And indeed,”
he continues, “the same church, before receiving the Roman office, was
accustomed to celebrate the feast of their peculiar patroness Saint Walburga
four times a year.”
The stay of the nuns at
Antwerp was probably rendered inevitable by the loss of all their earthly goods
in the sea. Doubtless they were obliged to live on the hospitality and
charitable alms of the faithful until they could procure fresh supplies from
Wimbourne. However, they at length reached Mayence safely, after a long and
perilous journey through desolate lands filled with dense forests and
treacherous swamps, and there found Saint Boniface and Saint Willibald awaiting
them. We can picture the joy of that meeting and the deep thankfulness which
filled their hearts at the thought of a great difficulty surmounted, and at the
prospect of the apostolate and harvest in store for them.
Walburga was first sent to
a convent in Thuringia to await the completion of the convent at Heidenheim,
over which she was to rule under the guidance of her brother Winebald, who had
already settled near there with his monks, and was busily engaged in the
erection of the monastery, and the evangelization of what had hitherto justly
been called Heidenheim (the home of the heathen), but whose name was soon to
become meaningless. In 752 the convent was sufficiently advanced for
occupation, and Winebald came to Thuringia to fetch his sister and those nuns
who were to help her in the first difficultics of the new foundation. Thus once
more God s providence united the brother and sister, and for ten years Walburga
was to enjoy the help of his strong and experienced direction. Hitherto she had
lived in sub jection and dependence, and had it not been for Winebald the
weight of government might have proved too heavy a burden. Yet God, in His
goodness, left her a support in her brother until she had gained such
experience that she was able to stand alone; then, gently and tenderly, He
removed the human prop, and in His strength she was able to continue her
journey unaided. As to her character as Abbess, we cannot do better than quote
the words of the Breviary regarding her:’s She was set over the recently-built
monastery of Heidenheim, where she practised such sublime virtues that all saw
in her what they could deservedly admire and advantageously imitate. She joined
the greatest sweetness and prudence of manner to the other gifts of nature and
of grace with which she was endowed. Her advice was never at fault; she helped
all by her charity; and seeking day by day for better and more perfect gifts,
she urged forward, both by word and example, those virgins who were subject to
her. She never indulged in any pleasure; she macerated her innocent body by
severe fasting; she joined night to day by her continual prayer, being ever
intent on the contemplation of Divine things. Thus, not distracted among the
cares of government, she fulfilled her ministry with sincere devotion in God’s
sight. She made herself the true example of maternal and fraternal virtues,
excelling as she did in all the acquirements of a prudent virgin.”
Under Winebald’s
direction the monks had gradually converted the waste land around the abbey
into fertile to swerve a hair s-breadth from the Rule, or from the wise
ordinances of her holy brother. It was with a view to keep his memory fresh
among them that she undertook to write his life in Latin, together with an
account of Saint Willibald’s pilgrimage to the Holy Land.
Two miracles which
happened towards the end of Walburga’s life are related by Wolfhard, a monk who
wrote her biography about a century after her death. It seems to have been the
custom for the sacristan to provide lights for the church and cloister when it
grew dark. One night, however, something had annoyed him, and being in a very
bad temper, he determined to make himself as disagreeable as possible.
Walburga, who had remained in the church after Vespers and had prolonged her
prayer until late, found on leaving the church that the cloister was quite
dark. Going to the sacristy, she told the sacristan to get a light, but he
refused, speaking with great insolence to the Abbess. Her usual sweetness was
undisturbed by this churlish behaviour, and, leaving him to recover himself,
she groped her way as best she could to her cell, going supperless to bed. But
our Lord, who is not wont to be outdone in generosity, vouchsafed on this
occasion visibly to reward the patience and humility of His servant, for all on
a sudden, to the great astonishment of the nuns, the whole monastery was
illuminated by a brilliant light, the like of which they had never before
witnessed. They had already retired to rest, but roused by the dazzling light,
they hastily rose, and, half frightened, half wondering, they sought to
discover whence it proceeded. Looking out of the windows, they saw that it came
from the Abbess’s cell, and hurrying to their mother, they sought from her the
explanation of the mystery. As they questioned her, she burst into tears and
exclaimed: “To Thee, O God, whom I have served from my child hood, do I give
thanks for this grace. Thou hast vouchsafed to comfort with this heavenly light
me Thine unworthy servant, and to dispel the darkness of the night with the
rays of Thy mercy, in order to encourage these my daughters to remain faithful
to me, and this favour has been done to me, not on account of my merits, but in
answer to the prayers of my devoted and holy brother, who now reigns with Thee
in glory.”
On another occasion, when
the nuns had gone to the dormitory, Walburga still remained at her prayers. As
she prayed she felt impelled by a secret impulse to leave the church and go she
knew not whither. She walked blindly on for a considerable distance, until she
stood at length at the door of an old castle which belonged to a neighbouring
baron. He was a huntsman, and had a number of boar-hounds that at night were
unchained to serve as watch -dogs. These savage beasts gathered round the
gentle nun as she stood on the threshold, barking and whelping, but not one of
them touched her. The baron came hurriedly to the door at the sound of the
barking, and seeing her alone, was amazed because his dogs did not try to harm
her; he told her that she was in great danger, and asked her how she came
there. But she seemed unmoved, and told him not to fear, for she knew the dogs
would not touch her, since God Himself had brought her there, and would take
her safely back whither she had come. She then told him her name, and that she
had come by Divine inspiration to bring health and consolation to his house in
the hour of trial, if he would believe with his whole heart that God alone is
the true Physician who has power over life and death. At these words the baron
threw open the meadows, which now began to yield ample crops; but Winebald and
Walburga looked upon themselves merely as God’s stewards, and their delight was
to bestow every thing available upon the poor and needy. Heidenheim soon became
famous for its hospitality; while the monks ministered to the men, Walburga and
her nuns opened their doors and their hearts to the poor half-civilized women
whose souls were even more destitute than their bodies. Walburga would herself
wait upon her guests, washing their feet and dressing their sores with her own
hands; teaching them, in short, by an example more forcible than words, the
lessons they so much needed of meekness, charity, and humility. Ozanam has
aptly described the influence of those high-born English ladies.’s The humble
work of the nuns hid itself in its silent extension, yet history points out its
place in the first development of German civilization; and is it not the will
of God that women should be found by the side of every cradle?”
In 761 the death of
Winebald made Walburga’s sacrifice complete. He had, as we have seen, never
been strong, and one illness after another had left him crippled and infirm, so
that he could with difficulty get about; yet, feeling his end approach, nothing
would satisfy him but to set out on a farewell pilgrimage to the tomb of his
beloved master and uncle, Saint Boniface, at Fulda. The effort was more than he
could bear, and he fell dangerously ill. However, he rallied enough to return
with the greatest difficulty to Heidenheim. As his weakness increased and he
could not leave his room, he would say Mass at an altar which he had caused to
be erected, and no illness could induce him to shorten his long vigils or omit
his fasts. Three days before his death he warned his brethren of its approach,
and his brother, the bishop, and Saint Walburga were both with him at the last.
“Thus,” says an old writer, “after many years spent between the exercises of
Martha and Mary, some times attending in the solitude of his monastery to
prayer and contemplation, as likewise to the establishment of regular
observance, and sometimes travelling about to win souls to Christ, he,
perceiving his last hour to approach, after many pious exhortations made to all
that were present, quietly yielded up his soul to God on 18 December 761.”
Winebald’s body was
clothed in his priestly vestments, after which he was laid in a stone coffin
and buried in the church which he had himself built. Saint Willibald performed
the last rites of the Church for his departed brother, and then remained some
little time at Heidenheim to make the necessary arrangements for the future
government of the monastery, now left with out a head. The monks, who had long
had occasion to note Saint Walburga’s virtue and prudence, and knew how she was
impregnated with her brother’s spirit, felt that no one could better carry on
the work that he had begun. They had a precedent for maternal govern ment in
some of the great English monasteries Wimbourne in particular, where Walburga
had been trained; and when the matter was laid before the bishop he felt the
justice of the petition. Yet it was not without extreme reluctance and in
obedience to an express command that Walburga undertook the government of the
monks as well as of the nuns. Nevertheless, as had been foreseen, she, in spite
of her natural meekness and retiring spirit, knew well how to keep intact
monastic observance in the monasteries beneath her rule, and during her
lifetime she would never allow her subjects door, and, with every expression of
respect, invited her to enter, acknowledging that he was unworthy to receive so
illustrious a lady and so great a servant of God into his house. He marvelled
at God’s goodness in bringing her to comfort them in the hour of need, for in
truth his only daughter lay at that moment at the point of death. He led
Walburga to the sick-room, where she found the girl gasping for breath and
apparently already in her agony. The mother was bending over her, sobbing in
her anguish, while at the sad sight the poor father could not restrain his
grief. Then Walburga asked to spend the night in prayer beside her, telling the
parents to put their trust in God, who killeth and yet maketh to live, who
striketh and yet can heal, and who would surely in their case also show mercy
and hear their prayer. All through the night Walburga knelt by the bed,
wrestling in prayer for the life of the dying girl, and before the morning
dawned the victory was won: her prayer had prevailed and the child was saved. The
parents, in ecstasy of joy and thankfulness, broke forth into praises of God,
and, trembling with emotion, cast themselves at Walburga’s feet, asking how
they could show their gratitude, offering her rich presents, lands or money, or
anything she would like to name; but she sweetly refused any reward, telling
them that she was but an instrument in God’s hands, and that having fulfilled
her task she would now return as she had come, alone and on foot.
This miracle was not
without its effect upon the Saint herself; it made her realize more deeply her
nearness to God, and caused her to see more clearly her great obligations to
Him, for to whom much is given, of him much shall be expected. “From that day
forward,” says her biographer, “she devoted herself to a yet stricter manner of
life, and strove ever more fervently after perfection.” Not long before her
death a great consolation was afforded her by the translation of Saint
VVinebald’s relics to a more suitable shrine. The fame of his holiness had
extended itself far beyond the neighbourhood of Heidenheim, and God had
rewarded the piety of the many pilgrims to his tomb by miraculous favours and
cures. These miracles having been carefully investigated, Saint Willibald, who
had been rebuilding the monastic church on a large scale, determined to prepare
also a special chapel to receive the relics of his brother, who was really its
founder.
In 776, on September
23rd, when the chapel was complete, Willibald came to preside over the solemn
translation, at which a great concourse of people was present. The monks
exhumed the coffin and placed it on the bier prepared for it, upon which the
Bishop, before the whole assembly, lifted the lid, and, O joy and wonder! the
holy Abbot looked as fresh and beautiful as if he had but now fallen asleep;
fifteen years in the damp earth had left no trace of decay, they only served to
enhance the miracle. All were eager to gaze on so wondrous a spectacle, and in
order to satisfy their piety, Willibald allowed each in turn to approach and
venerate the relics. The first to kiss the holy body was Walburga, and who
shall describe the emotion of the sister as she gazed on the well-known
features of the brother she had loved so well!
For the short time which
remained to her on earth her life was rather angelic than human. She was
frequently found in ecstacy, kneeling absorbed in prayer at her oratory.’s At
length,” says her biographer, “being confirmed in God’s holy love, having
overcome the world and all its attractions, filled with faith, im pregnated
with charity, adorned with wisdom and the jewel of chastity, conspicuous for
her benevolence and humility, she went to receive the reward which was to crown
so many virtues.” As the summons sounded in her heart, inviting her to the
marriage feast of the Lamb, she left this valley of tears with unmingled joy,
for even while she had lived on earth her heart had always dwelt in heaven; and
as a bride adorned with her jewels, clothed in her wedding-garment, she went
forth to meet her celestial bridegroom.
She was no sooner dead
than God glorified His holy servant, surrounding her body with a halo of light
which made it appear as though already endued with immortality, while from -it
exhaled so sweet a perfume that it filled the whole church and monastery,
bearing testimony to the spotless virginity and purity of her immaculate body,
in which sin had not sown the germ of decay. Saint Willibald, who had been
privileged to assist Walburga in her last moments and to administer the Holy
Sacraments to her, had now the last consolation of laying her to rest beside
her brother Winebald. Willibald himself survived for some years, robust and
vigorous in health, until he was more than eighty years old; then, feeling that
his work was done, he warned his disciples of the near approach of the time of
his death. On the very day of his happy departure from this world he was able
to say Mass and give Holy Communion to his flock. Then he died, and was buried
with the honour his great work as an apostle and a bishop deserved, in his
cathedral church at Eichstadt, 7 July 781.
After his death, devotion
to Saint Walburga gradually diminished, and her tomb was neglected. However,
about the year 870, Otkar, the sixth bishop of Eichstadt, determined to restore
the church and monastery of Heidenheim, which were both in a very dilapidated
state. The workmen to whom the work was entrusted did not know much about Saint
Walburga, and treated her tomb with scant reverence, making a path over it for
convenience. One night, when the good bishop was asleep, he was aroused from
his slumber to find the Saint standing beside his bed, reproaching him for his
neglect in suffering her relics to be thus desecrated and trodden underfoot by
every passer-by; and she warned him, as a proof that the vision was no idle
dream, that a sign should be given him on the morrow. A sign was indeed given
him, as the Saint had foretold, for during the course of the day news was
brought to him that the north wall of the newly-erected church of Heidenheim
had fallen in during the night. Otkar was much impressed by this event, and he
resolved that the Saint should never again have cause to reproach him. He
therefore set out for Heidenheim with a great number of priests and people, and
with all possible honour exhumed the body of the Saint, which was found to be
not only incorrupt, but covered with a wonderful moisture like the purest oil.
The holy body was brought to the Cathedral at Eichstadt and laid in a temporary
resting-place. In 893, Bishop Erchanbold, Otkar’s successor, placed the relics
under the high altar of the church which he dedicated to her. On raising the
body the same remarkable phenomenon was noticed, and her biographer, who was
present at the time, tells us that no dust or dirt could soil the manna or oil
that distilled from the corpse.
The oil has continued at
stated times to flow from her tomb drop by drop into a silver shell placed to
receive it. The times when it generally oozes out are from October i2th, the
feast of her translation, till February i5th, her feast day; also when Holy
Mass is said over her relics. The oil is collected into bottles and sent to all
parts of the world, and has worked miracles without number even in our own
days, as the beautiful church of Saint Walburga testifies, which was built at
Preston, in Lancashire, in thanksgiving for a great favour obtained through
her. One remarkable feature of the miraculous liquid is that if treated with
disrespect it nearly always evaporates, and once when Eichstadt was under an
interdict the oil ceased to flow. Again, if the receiving vessel is removed,
the oil is never known to drop on to the ground, but it hangs in clusters until
the vessel is replaced. Other saints, for instance Saint Nicholas of Myra, have
enjoyed a similar privilege, given to them, it would seem, as a reward for
their charity and compassion towards their fellow-men. Certain it is that if
Saint Walburga was full of pity in life for every form of human suffering, the
cures which she still works amply prove that in heaven she is not less mindful
of the miseries of this our life and pilgrimage. And while the oil from her
holy body continues to bring its healing power to the suffer ing members of
many a shattered frame, may we not also believe that the oil of heavenly grace
flows still more plentifully at her intercession to soften the hearts which
have been hardened by the cold blast of heresy both in England and Germany?
“God hath anointed thee
with the oil of gladness.” (Psalm 44:8)
– text taken from the
booklet Saint Walburga, author
unknown, published by the Catholic Truth Society of London
SOURCE : https://catholicsaints.info/catholic-truth-society-of-london-saint-walburga/
Bild
in der Bergkirche
St. Salvator in Mainburg bei Ingolstadt
A
Life of Saint Walburge, by Father Thomas Meyrick, SJ
Introductory
Lothaire, King of Kent,
died in the year 685, leaving a son Richard. That once powerful kingdom had
begun to decline. Its confines had been devastated, and Rochester burned by the
Mercian King Ethelred, in the early years of the reign of Lothaire, but
intestine war contributed much to its downfall. This domestic disturbance was
occasioned by family quarrels. Egbert, the elder brother of Lothaire, held
possession of the throne during the minority of his young cousins, Ethelred and
Ethelbert, sons of Ermenred, who had a prior claim to the crown. These holy
youths, who had retired into a monastery, were treacherously murdered by
Thunner, a partisan of Egbert, who stabbed them as he gave them a kiss of peace
and they were accounted martyrs. By a just retribution Lothaire succeeded the
penitent Egbert, to the exclusion of his young sons, Edric and Withred. He in
turn was dethroned in the twelfth year of his reign by Edric, his nephew, who
revolted against him, assisted by the South Saxons, Lothaire was carried out of
the battle and died of his wounds.
Edric reigned, but
apparently not without opposition, and Kent, weakened by civil discord, fell a
prey to the warlike and victorious Cedwal, King of Wessex. He invaded it, and
Edric fell, but the conqueror retired after a defeat in which he lost his
brother Mollo, burned alive by the enemy in a cottage to which he had fled for
refuge. For six or seven ensuing years Kent remained without a king, or was
subject to Wessex. Ina, the successor of Cedwal, entered it with a powerful
army, and did not quit it until composition was made with him for a fine of
thirty thousand marks in recompense for the death of Mollo. Withred, the
brother of Edric was then permitted to succeed unmolested to the throne.
Thus Richard, the son of
Lothaire, was excluded. Such is the account to be gathered from the history of
Bede and Alfords annals concerning the title of Saint Richard, father of Saint
Willibald, Saint Winibald, and Saint Walburge, to the name of an English king.
He is so styled in the epitaph on his tomb at Lucca, and he is named son of
Lothaire in the Sarum office. Had he chosen to press his claim, he would in all
probability havp been supported by the powerful Ina, whose kinswoman he
married, Winna, the sister of Winfred, the Martyr and Apostle of Germany. But
Richard’s name is not found in the annals of the time as taking part in the
political conflicts, from which we may conclude that he preferred the
retirement of private life, as far as that was possible out of the walls of a
monastery in such a warlike age and people.
The history of that
period presents a double aspect, viewed in its political and its religious
life. These form a singular contrast side by side. The one is a chronicle of
the world, with its wars and turbulence; the other a tale of Churchmen engaged
in prayer and promoting the Gospel of Peace. Battles raged without, tranquility
reigned within, the walls of countless monasteries; and while it was an age of
conflicting warriors, it was an age of saints. At the close of the seventh century
and commencement of the eighth, England was illumined by the sanctity and
learning of Saint Wilfrid of York in the north, of the scholar and poet Saint
Aldhelm of Malmesbury in the south; Saint Theodore of Canterbury opened a
school for the study of Greek near Oxford, Saint Bede was composing his
commentaries and history at J arrow, Saint Chad died at Lichfield, Saint
Cuthbert at Lindisfarne, Saint Guthlac at Croyland, Saint Hilda at Whitby,
Saint Mildred in the Isle of Thanet. Five kings, without reckoning Saint
Richard, descended from their thrones to embrace religious or monastic life;
the young victorious Cedwal, King of Wessex, resigned his kingdom to make a
pilgrimage to Rome, and there died in his baptismal white robes; Saint Ina, his
successor, some years later followed his example; Sebb, King of Essex, Ethelred
and Ccenred, Kings of Mercia, are reckoned as saints who relinquished earthly
royalty; Saint Willibrord, with twelve associates, had gone from Ripon to
evangelize Holland, Saint Winfred from Exeter to the apostolate of Germany. No
less than ten abbots, besides Saint Aldhelm, Abbot and Bishop, signed a synod
in the kingdom of Wessex. Everywhere in England and the lowlands of Scotland
there were religious houses containing great numbers of monks and nuns, and in
these the children of both sexes, especially of opulent parents, commonly
received their education. This was of no mean standard of excellence, as will
appear from the following pages.
Saint Richard placed his
son Willibald in the monastery of Waltham, with the Abbot Egbald. This was
probably situated in the kingdom of the South Saxons, and Daniel, the saintly
Bishop of Winchester, was its abbot before Egbald. The child when three years
old fell sick, and his life was despaired of, but he miraculously recovered,
being placed by his parents at the foot of the Cross and vowed to God if he was
restored to health. In fulfillment of this vow he was sent to the abbey of
Waltham when five years old, and in due time became a monk. By his persuasion,
Richard, his father, and Winibald, his brother, were led to the resolution of
leaving England and making a pilgrimage to the tomb of the Apostles at Rome. In
this they were joined by a number of friends and relatives, and forming a
numerous company they embarked at the port of Hamle-mouth about the year 721.
To visit the sepulchre of
the Apostles Saints Peter and Paul, “the threshold of the Apostles,” was then a
favourite and natural act of religion. Christianity came from Rome, and to Rome
they went to make profession of obedience to Saint Peter and of communion with
the Catholic Church. It was the refuge of bishops suffering wrong or
persecution — as of Saint Wilfrid a little before this time — the mother and
school of doctrine and learning, the resort of all missioners going out to
evangelize. The letters of the Popes to Saint Boniface, or Winfred, the Apostle
of Germany, show the constant communication kept up between bishops and the
Holy Father. Thus pilgrimage to Rome was a common practice in the Saxon times.
Mention has been made of Saint Cedwal, who had gone thither to receive baptism,
in which he took the name of Peter. Saint Ina followed in the year 726, of whom
the story is told that, returning one day from hunting to his royal residence
at Abingdon, he found his halls deserted and a sow’s litter in his chamber; and
from this scene of desolation, which his queen, Ethelburge, had designed for
his instruction, he learned the lesson of the transitory nature of the glory of
this world, and resolved to quit it. Ina founded the Saxonhouse, or School of
the Saxons, at Rome, which appears from Alford and Baronius to have been
situated where the Hospital of Santo Spirito stands, in the Trastevere, near
Saint Richard and his two sons, sailing from Hamlemuth, which is probably
Southampton, left Saint Walburge a young girl at the convent of Wimburn, in
Dorsetshire, lately founded by two of her relatives on the mother’s side, Saint
Cuthburge and Saint Kenburge, sisters of King Ina — or, if not founded, endowed
by them with large grants of land.
The Life at Wimburn, The
Pilgrimage of Her Father and Brothers
The education received by
Saxon ladies in the eighth century would stand comparison with the
accomplishments of any time or age. From the letters of Saint Winfred, the
Apostle of Germany, to Lioba, one of Saint Walburge’s companions at Wimburn, we
learn something of their studies. He inquires how she is progressing, and she
sends in her answer, preserved among the letters of Saint Boniface, or Winfred,
a specimen of a hymn in good Latin hexameter verse. The poems of Saint Aldhelm
of Malmesbury, of an earlier date, show that he was familiar with Virgil, and
that he takes him for his model. In addition to classical poetry, Church
history is mentioned, and a knowledge of canon law and the councils. She asks
what vestments he requires in Germany, and offers to work them for him. The
manuscripts of that date are remarkable for their beauty — so that calligraphy
and music, which was part of the daily routine, would give, with the studies
mentioned, no mean idea of a convent education in those days. To know the
Psalter by heart was usual. It is mentioned as extraordinary of the child
Willibald, that he could repeat it at the age of seven.
The seclusion at Wimburn
was very strict, under an abbess of great repute for sanctity. She governed a
double monastic house of monks and nuns, as was not unfrequently the custom,
but the separation was so complete that no one except the priest to say Mass
ever entered the convent walls. The inmates were five hundred in number, as we
learn from the Life of Saint Lioba. This makes it more probable that the first
foundation of Wimburn was in the previous century, as some place it, rather
than the thirteenth year of the eighth by the sisters of Ina. But from this
instance it is plain what an important influence the monasteries of those times
exercised upon the age, as the schools of children, the repositories of
learning, and the nurseries of saints.
Saint Walburge lived
nearly thirty years at Wimburn, and became in course of time a nun. She might
have lived and died, in holy seclusion, with no further history than that of so
many religious of her sex then sanctifying England by prayer and penance, but
when she was about the age of forty years letters from Germany called upon her
to enter on a new and laborious life of a mission in a distant land.
Meanwhile we must follow
the pilgrimage of her father and brothers. They went in a considerable company,
as appears from the phrase of “pitching camp.” They were exposed to danger from
the Saracens in the south of France, not yet subdued by Charles Martel, and
from the Lombards, who were hostile to the Pope, in the north of Italy. But
they reached Lucca in safety, and there Saint Richard fell sick and died. He
was buried in the Church of Saint Frigidian, where he is still venerated as a
saint, and his altar and relics, with his name inscribed as “Rex Anglorum,” are
to be seen at the present day. His death took place in the year 722, and his
feast is on the 7th of February. Many miracles are recorded as having been
obtained through his intercession, especially of deliverance from diabolical
possession.
His two sons, Saint
Willibald and Saint Winibald, leaving his remains at Lucca, pursued their way
to Rome, and arrived there at the close of the same year. They both fell sick
of the fever, and Saint Winibald remained at Rome, while his brother when he
had recovered his health, with the Pope’s permission, continued his pilgrimage
to the Holy Land, then in the hands of the Saracens. He was absent on his
journey and in the East for seven years, two of which he spent in visiting the
holy places of Palestine. He has left us an account of these interesting
travels in a journal, or itinerary, added in the Appendix, as it does not
belong to this brief narrative to give it in detail. He went in company with
others who appear to have been, like himself, religious men and Benedictines
desirous of visiting the Holy Land and the sepulchre of our Lord. A
circumstance worthy of note is recorded in the latter portion of the journal.
They were on the sea between Naples and Sicily, and it is said, “We here passed
the hell of Theodoric” — that is, the volcano of Stromboli — into the mouth of
which, as the lesson in the Breviary, May 27, relates, a hermit saw the soul of
that persecutor of the Church cast by the hands of Symmachus, the patrician,
and Pope John, whom he had martyred — the tradition of that time confirming the
account so given by Saint Gregory the Great The itinerary of Saint Willibald to
the Holy Land is one of the earliest on record, and we have in it an account of
his sufferings from hardship and sickness, his imprisonment by the Saracens,
his visits to Nazareth, Bethlehem, and Jerusalem, and other parts of Palestine,
his loss of sight and the miraculous recovery of it in the Church of the Holy
Cross at Jerusalem. On his return he spent two years at Constantinople (the
Greek Church being then in communion with the Holy See, but suffering
persecution under Leo the Isaurian), and from thence he traveled back in
company with the Pope’s legate to Italy.
This return took place
about the year 730, and after that he remained ten years in the Benedictine
monastery of Monte Cassino, at the expiration of which time he was forty years
of age. Meanwhile his brother Winibald, whom we left at Rome, had gone to the
mission of Germany. His uncle, the great Saint Boniface, Archbishop of Mentz,
had come to Rome to present himself to Pope Gregory III, and hearing that
Winibald was in Rome, had induced him to follow him to Germany, and begged of
the Pope to send him his brother Willibald, as soon as he returned to Rome, to
assist him in the conversion of the Germans.
In the year 740, Saint
Willibald visited Rome from Monte Cassino, and presenting himself to the Pope,
received an order from him to go to Germany to join his uncle. In obedience to
this command he went to Mentz, and found the great Apostle of Germany in the
midst of his labours, preaching and instructing, founding monasteries, and
erecting bishoprics in the wild country which had newly been brought to the
faith, and by the faith to civilization.
Upon his arrival he was
ordained priest, and the following year Bishop of Eichstadt, in Bavaria, where
with three of his companions in pilgrimage he established a monastic house, or
Minster. These Minsters were the centres from which religion and learning
spread — the mother churches from which others ramified. His brother Winibald
was already abbot, with the care of seven houses of monks in Thuringia, and was
thus by his instructions and example bringing into order the district committed
to his charge.
It was in this systematic
method pursued by the monks of the Order of Saint Benedict that the faith in
those ages was imparted to nations. Monastic houses were everywhere
established, and this was the general plan of the conversion of central Europe.
The whole country was thrown under an organized system which was perpetually
diverging like rays of light further and further into the recesses of the land,
centralized in abbots and bishops of districts. Such was the plan pursued by
Saint Boniface, who established his monastery of Fulda. Such had been the plan
before his time of Saint Willibrord, the Apostle of Holland and Friesland, who was
a Benedictine monk from Saint Peter’s at Ripon. The same method was pursued by
Saint Winibald and Saint Willibald in Bavaria. Odilo, Duke of Bavaria, and
Suger, Count of Hirtzburg, assisted the two missioners with their protection
and grants of land. Thus the heart of Germany and Bavaria was converted and
civilized.
To carry on and complete
the work of conversion and instruction, religious of the other sex were needed,
and in the year 748 Saint Winfred wrote to Wjmburn desiring the abbess to send
him nuns from England to assist him in the mission. He named in particular
Saint Walburge, the sister of the two companions of his labours, and Saint
Lioba, his correspondent, and Saint Tecla — noble Saxon ladies — intending to
made these Superioresses of convents in Germany.
Saint Walburge Leaves
Wimburn for Germany
Saint Walburge was now
near forty years of age, having lived at Wimburn twenty-eight or thirty years.
Upon receiving the message of her uncle, she committed herself entirely to the
divine will, and having understood that it was the special call of God and that
the whole matter was by His appointment, prepared for immediate departure.
Thirty of the Sisters were chosen to accompany her, amongst whom were Saint
Tecla and Saint Lioba. The convent of Wimburn, as said above, contained five
hundred inmates, so that it becomes no matter of surprise that it could send
forth so large a number. A ship was provided for their passage, and they set
sail from the shores of England.
Their voyage was at first
favourable, but when they gained the open sea so violent a tempest arose, that
the ship was in danger and the sailors gave up all for lost. Full of confidence
that God, Who had called her by His providence, would not suffer her and her
companions to perish by sea, Saint Walburge, who had been absorbed in prayer,
arose, commanding the storm to cease — and immediately there was a calm, and
they shortly after arrived in port.
Having landed, they came
safely to Mentz, where they were gladly received by the great Archbishop, Saint
Boniface. With him Saint Walburge found her brother Willibald, Bishop of
Eichstadt, whom she now met after so many years of separation. The Archbishop
judged it best to place Saint Walburge with a part of the nuns near her brother
Winibald, in Thuringia, where, as has been said, he was Superior of seven
monasteries. Saint Tecla and Saint Lioba were sent to found convents at Monheim
and ‘Bishopsheim. Thus the first settlement of Saint Walburge was in Thuringia,
or Franconia, under the direction of her brother Winibald.
The features that strike
us in perusing the records of this age of the missions of the Anglo-Saxons, are
the heroic courage and endurance of hardship both in men and women, their
unshaken faith, and the spirit of sacrifice from which this heroism sprang.
England was repaying to Germany the debt of duty; the children were carrying to
their fathers the faith they had found in their island home. Christianity had
made them as bold adventurers in the cause of God and the propagation of the faith
as their fathers had been brave and hardy marauders. God was not wanting to
confirm their confidence and resolution with numerous miracles. With these the
records of the time abound; nor is it to be wondered at that such supernatural
aid should be granted in so great an undertaking; for the German nations among
whom they went to preach were still barbarous and wild. They lived in their
vast forests, the trees of which were held sacred according to the old
Druidical superstitions: they worshipped the gods of war and thunder, and used
divination and enchantments. Their fear of the latter, as is common with
barbarous people, was the cause of the martyrdom of the two brothers, Ewald the
Dark and Ewald the Fair, as related in the Life of Saint Willibrord, or
Clement, the Apostle of Holland, and his twelve companions. The two brother
missioners were accustomed to chant the Psalter together, and the wild Saxons
gathered round their lodging at night to listen, at first delighted, and then
superstitious fear prevailing, lest they should be enchanted by their sweet
singing, they burst in, hacked them to pieces, and flung their bodies into the
Rhine. Probably for a similar reason, not long after the time of which we
write, they martyred Saint Boniface, their great apostle and archbishop,
together with his coadjutor Eoban and many of his clergy, when he was about to
give the Sacrament of Confirmation, for which he had been treacherously invited
across a river on the confines of Westphalia by some partially converted tribes.
To meet these hardships
and dangers the Anglo-Saxon missionaries brought great personal qualifications.
They are described as striking and noble in their appearance, capable of great
fatigue, and inured to fastings and privations. Saint Winibald was an eloquent
preacher. The same vigour of mind and body was not unfrequent in the other sex;
and according to German ideas, they were regarded with especial reverence when
they had vowed virginity, as receiving more easily prophetical gifts and
supernatural communications. Hence it was not unusual to subject monasteries of
men to the rule of an abbess, as has been already observed at Wimburn, and will
be seen in the Life of Saint Walburge after the death of the Abbot Winibald.
In lapse of time, about
ten years after his first arrival, the country around the seven monasteries of
Saint Winibald and the convent of Saint Walburge became changed and civilized.
He was indefatigable in preaching and instructing, his figure venerable and
emaciated with fasting and labour, whilst she with her nuns practised that
austere religious life which had so much to charm and astonish the northern
nations. Hunters during the day, and revelling at its close, they saw with
wonder the strictness of the life of the cloister, and the temperance and
abstinence of its inmates; so supernatural a life awed them into respect Odilo,
Duke of Bavaria, the friend and supporter of the holy abbot’s zeal, assisted
his efforts among his people, and Winibald and his sister were surrounded by a
population humanized by religion, who honoured and revered them.
Saint Winibald and Saint
Walburge Remove to Heidenheim
Finding himself in this
honourable position, and seeing the district brought into order, the saint
resolved to remove, and leaving the more civilized country, to seek in the
German Alps a spot where he could suffer new hardships, and find a fresh field
for labour. Eichstadt, the residence of his brother Willibald, was situated on
a tributary of the Danube. To him he had recourse for counsel. For the great
Archbishop Boniface was now dead, and lay entombed a martyr in his beloved
monastery of Fulda. By his advice he chose for his new habitation a wild forest
country, now forming part of the duchy of Wurtemburg.
He obtained a site by
purchase, and removed thither with a few of his monks to a valley amidst
mountains covered with forest trees. The name of this secluded spot was
Heidenheim. He then sent for his sister Saint Walburge, and founded there a
double monastery for monks and nuns, about the year 752, when he was about
fifty and she forty-four years of age.
Here, amidst primeval
forests, these holy religious fixed their new abode. At that time the pine tree
and the oak covered whole regions, and vast forests extended over central
Europe, spreading around the sources of the Danube and the Rhine. They were
inhabited by huntsmen, and abounded in wolves and bears and wild beasts of
various kinds. England’s oaks rising from a brake of hawthorn or holly, and the
fern below, are now no more, or have only left some remnants to show what they
have been. The woods of the Western world remain to tell us what our European
forests once were.
The monks of Saint
Winibald, axe in hand, began to clear a space around their monastery. The
natives saw with jealousy the intrusion, and beheld their ancient trees, sacred
and untouched for ages, levelled by the stranger. Half Christian, half pagan,
they still practiced many idolatrous rites, such as sacrificing at rocking
stones, and hanging upon the sacred oak tree nine heads of slaughtered animals.
They had lived without restraint, and the severe doctrine and life of the saint
provoked them, and they resolved to kill him and burn his monastery. But as
time elapsed, they became reconciled. The monastery began to grow in numbers,
and the arts of cultivation were learned by the example and assistance of the
monks. The nuns taught spinning and weaving, and in these works Saint Walburge
constantly laboured with her own hands, and was very expert. Nothing can be
more unreal than the pictures of monks and nuns of old as drawn by the fancy of
poets and romancers. The pretty ivy-covered ruins in delightful situations are
suggestive of an easy and indolent life. The monks of the “dark ages” had no
such easy times. The wonder is, where such frames of iron could be found, to
penetrate forests and form reductions, but in this manner the Benedictine monks
and nuns introduced the arts of life, and changed the face of central Europe
from barbarism to civilization.
Nine or ten years again
elapsed, at the expiration of which Saint Winibald died, and miracles attested
his sanctity. His brother, Saint Willibald, was present at his holy death,
which took place on the 8th of December, 761, in the sixtieth year of his age.
The last years of his life were enfeebled by constant sickness, his frame being
worn down by austerities, and subject to rheumatic affections since his first
illness in Rome. The last three years he could seldom leave his cell. The love
of Saint Walburge for her saintly brother, resembling that of Saint Scholastica
for Saint Benedict, was great, and the separation from him by his death made
the remainder of her life desolate. As he lay dying, he commended both the
monks and nuns to her care. She mourned for his loss, not only because he was
her brother, but her guide and director in sanctity, and because the duties and
responsibilities of government, by wish of the dying abbot, and command of the
bishop, now devolved upon her. She was appointed to take charge both of the
monastery and convent of Heidenheim, and this duty she fulfilled for fifteen
years.
The learned Bollandist
doubts whether the Life of Saint Willibald and his journey to Palestine is the
work of Saint Walburge herself, or one of the nuns of Heidenheim. It was written
from the dictation of Saint Willibald, as the writer attests, and in the
presence of two of his deacons. She speaks of herself as a relative of the
bishop, and the same authoress wrote a Life of Saint Winibald. It seems,
therefore, most probable that both were the works of Saint Walburge, and they
are usually considered to be hers.
The characteristic
virtues of Saint Walburge are, first the love of the Cross, which enabled her
through a long life to undergo so much labour and follow her brothers upon their
arduous mission. In the simple narrative of the lives of the family, her
brothers are usually styled the “Lovers of the Cross,” the “Athletes of
Christ.” It was at the foot of the Cross that Saint Willibald was miraculously
cured in his infancy, and it is mentioned as a special devotion of the
Anglo-Saxons, that at the houses of all noble thanes a domestic cross was
placed in some public spot where the household resorted to pray. The old
crosses to be seen in many parts, to which the names of Saxon saints are
attached by tradition, are examples of this veneration of the Holy Cross in the
times of the Anglo-Saxons. But this devotion had been very special and
remarkable in the British Isles from the first introduction of Christianity,
and is traced by the learned Alford with great probability to the coming of
Saint Joseph of Arimathea to Glastonbury, and his love and veneration for the
Holy Cross from which he assisted to take down the Body of our Lord.
Again, in the Church of
the Holy Cross at Jerusalem her brother recovered his eyesight; and finally,
Saint Walburge chose the Church of the Holy Cross at Eichstadt as the place for
her relics to repose. There is a spirit of simple but affectionate piety which
breathes throughout the narrative of the visit of her brother to the holy
places of Palestine, and particularly in the description of the sepulchre of
our Lord, which manifests a deep and tender devotion to the Passion. To
strength of purpose and resolution of character, she added great meekness,
gentleness, and humility. The following circumstances related of her show her
patience under contempt, her compassionate kindness, and her fearlessness in
encountering danger.
After her brothers death
she remained on one occasion a long time to pray in the church of the
monastery. Night was closing in, and she asked for a light to retire to her
cell. The sacristan refused it her; and without making any reply, or resenting
the contempt of her authority, she went to her chamber, the angels giving a
light to her path, and a bright supernatural light from the cell of Saint
Walburge lit up the whole convent through the night until the hour of Matins.
This miracle she ascribed to the intercession of Saint Winibald.
Another miracle is
related of her during her lifetime, while she was abbess, after the death of
Saint Winibald. The daughter of a neighbouring lord was dying. Her parents were
in the greatest affliction, and the father, who was a rough huntsman, unmindful
of the chase, sat full of grief. Saint Walburge, acquainted with their
misfortune, and feeling for their sorrows, received an impulse to visit them.
It was in the evening when she approached the castle, and the hungry
wolf-hounds surrounded the door. The master of the house being told that a
stranger stood without, bid her be called in lest the savage dogs should tear
her down. On receiving the message she replied, “Do not fear, the hounds will
not hurt Walburge.” When the Baron heard that it was the Abbess of Heidenheim,
he came to receive her with respect, and being told that she was come to visit
his dying child, accompanied her to the chamber. There she remained through the
night in prayer, and in the morning restored their daughter in health to her
parents. In gratitude they offered her rich presents, which she refused.
The Death of Saint
Walburge
By these her virtues,
miracles, and holy life, Saint Walburge having given glory to God, and spread
the faith, gave up her pure soul to Him on the 25th of February, 776. She was
laid by the side of her brother, Saint Winibald, by the hands of Saint
Willibald, who survived her ten years. He died in 786, and was buried in his
church at Eichstadt. He was canonized in the Pontificate of Leo VII, and his
festival solemnly kept throughout Bavaria on the 7th of July.
Three miracles are
recorded at the death of Saint Walburge. Her face appeared illuminated and
radiant with beauty. A sweet fragrance from the sacred remains filled the
church, and the torches around the bier were lighted without hands. The convent
of Heidenheim was rebuilt soon after on a larger scale, and the body of Saint
Winibald being moved on the occasion, was found uncorrupt after the space of
sixteen years.
The feast of Saint
Walburge is kept in May, to commemorate the translation of her relics. The
first translation to Eichstadt took place in the following century, when Otkar,
the sixth in succession from Saint Willibald, was Bishop of Eichstadt. The
church and monastery of Heidenheim had fallen into decay, and a new building
was raised, but the tomb of Saint Walburge was neglected. The saint appeared in
a vision to Otkar, and asked him “Why her sepulchre was dishonoured in which
her body lay expecting the resurrection?” and assured him that he should have a
sign that he had not dealt well with her, nor with the house of God. Next day
the northern wall of the new building fell to the ground. The bishop called
together his clergy, and opening the tomb, carried the sacred remains to
Eichstadt in solemn procession. On the way to the cathedral the procession passed
the Church of the Holy Cross, and the mules that drew the coffin refusing to
proceed, the relics were placed there, and it became the Church and Convent of
Saint Walburge. Shortly after the remains of Saint Winibald were translated to
the same church.
The second translation of
a part of her relics to Monheim was made in the time of the successor of Otkar.
The abbess of the convent of Monheim begged of the Bishop Erconwald a portion
of the relics of Saint Walburge, consigning to him on those conditions the
convent of Monheim. The tomb in which she had been laid by Otkar was opened,
and the bones were found moistened with drops of pearly dew which nothing would
soil. A portion of, these was taken and conveyed to Monheim. As the procession
approached Mulheim, a place where Saint Boniface had resided, an epileptic boy
touched the bier and recovered, and immediately “there gushed forth in that
place an odour so strong and so marvelously sweet, that the senses of those who
preceded and those that followed and of those who bore the bier could scarce
endure it.” The abbess Liubila received a miraculous cure. She was afflicted
with gout in the feet, and as she slept, an aged man in priest’s robes, with
snowy hair, appeared to her, saying, “Liubila, do you sleep? Rise and go to the
church.” She replied, “The Matin bell has not sounded; and, moreover, I cannot
go except they carry me.” “Arise quickly,” he said, “and go, for Saint
Willibald is come to see how you have laid his sister, accompanied with a host
of angels.” She arose immediately, found herself perfectly cured, and went to
the church to return thanks to God and Saint Walburge. Our saint is said to
have been canonized by Adrian II. after the miracles that occurred at this
translation, and this is the festival that is kept on the ist of May. Probably
in those early times the fact of the translation and the miracles that
occurred, together with the popular voice and the bishop’s authority, were
accounted a sufficient declaration of sanctity.
The shrine of Saint Walburge
became famous through all Germany, and a vast number of cures are recorded,
beginning from the close of the ninth century, when the translation of her
relics took place. The lame and crippled recovered the use of their limbs, and
many blind received their sight In the year 896 a girl blind from her birth was
given her eyesight. Others were restored from gout, dropsy, and paralysis.
Miracles almost of a playful character are recorded. One who prayed in her
church at Mass with his gauntlets on his hands, found them suddenly gone, and
some days after saw them lying beside him. A little girl of the convent was
cured of her fondness for play by the ball remaining fast to her hand, from
which she was freed by praying at the shrine. A woman who spun on holidays was
corrected in the same manner by the ball of wool clinging to her hand until she
was freed by the intercession of Saint Walburge.
But the most remarkable
and continual miracle, for which she is still renowned, is that which reckons
her among the saints who are called eleophori, or whose bones distill a
miraculous oil. Among these are said to have have been Saint Andrew the.
Apostle, the lover of the Cross, Saint Matthew the Evangelist, Saint Nicholas
of Myra, celebrated for his compassion, and Saint John the Almsgiver; to these
may be added Saint Elizabeth of Hungary, Saint Euphemia of Byzantium, and Saint
Agnes of Tuscany. These were all distinguished by the gift of piety and mercy,
and this was the special characteristic of Saint Walburge, a tender piety and
compassion.
It is not merely a pious
imagination, but a custom consecrated by Catholic usage and faith, to attribute
to certain saints special gifts and prerogatives, to have recourse to them in
particular wants, and for particular remedies. Their lives are not all the
same, nor their virtues of the same character. The grace of God, which works in
them all, is multiform,, producing fruits suitable to every age and people.
Some are examples of simplicity and poverty, some of meekness and forgiveness,
some of long suffering and patience; others are merciful, others penitent, or
patterns of innocence, according to the changes of times and the necessities of
the world. The flow of pure oil from the relics of Saint Walburge, especially
from the breast- bone, continuing for a thousand years, and working innumerable
cures to the present day, may be justly considered an emblem of the piety and
mercy and lively faith of the saint herself, who was an example of that true
type of a gentle and affectionate, but manly and courageous heart, raised by
the love of the Cross to heroic patience in sufferings.
Her first sorrow was her
separation at an early age from all her family, when she was left in England at
the departure of her father and brothers. After a peaceful life of many years
at Wimburn, she is separated from it by a call to a distant and arduous
mission. She joins her brother in Franconia, and is no sooner settled there
than again she is summoned to follow him to the depths of the German forests.
Lastly, she is separated from her saintly brother to bear the burden of the
Cross alone. These are the successive forcings of the olive press beneath the
weight of which that gentle but generous soul gave forth its virtues of
patience and charity.
Her life may be considered
as active rather than contemplative, yet it was spent in seclusion for the most
part. The history of this interior life, except in rare instances, is never
told. The fragments that come to us of saints lives are mostly the external
marks of sanctity; hence the complaint that they are full of miracles. Their
secret history of cloistered life, apparently so monotonous, but so full of
true and varied interest, is unknown.
The Oil of Saint Walburge
The oil of Saint Walburge
distills from the coffer in which her relics are enclosed, in her church of
Eichstadt; the principal relic is the pectoral, or breast-bone. “You may see,”
says Philip, the Bishop of Eichstadt, who was himself miraculously cured at
point of death by the holy oil, “the drops, sometimes larger sometimes less,
dropping into the silver bowl from beneath the stone slab on which they hang.
If the holy oil, when carried away, is handled irreverently, or in any way
treated disrespect- fully, it disappears. It must be kept with reverence, and
stored in a holy place. If the vessel is not placed under to receive it, the
oil hangs clustering like honey in a comb, refusing to fall; nor will it run
unless the phial to receive it be clean.” When the church of Eichstadt was laid
under an interdict on account of the aggressions of the neighbouring nobles on
the rights of the bishops, the oil ceased. Nor did it flow again until, after
the interdict had been removed, the bishop, barefoot and having proclaimed a
fast, went publicly to pray that the city might not be deprived of such a
benefit, and upon the celebration of the Holy Sacrifice the oil flowed again.
This is another property of the miraculous oil, that it flows more freely
during the time of Mass and the festivals of the saint.
The pious and laborious
Gretser has written at length the miracles worked by the oil of Saint Walburge,
and adduced abundant evidence to prove its miraculous power. To those who do
not believe, the most evident proofs are absurdities, and to those who have
faith argument would be superfluous. But there is a strong presumption in
favour of such miracles as last through a long duration of ages. It is hard to
suppose that men will deceive, or that men can be deceived, for a thousand
years together. The blood of Saint Januarius has continued to flow year by year
for centuries; the well of Saint Winefride is still miraculous; and cures are
still obtained by the oil of Saint Walburge. It is hard for the blindest
prejudice to resist evidences of this nature if only it will give them fair
consideration.
One of the frequent
miracles of the oil of Saint Walburge is restoration of the sight George
Muller, a citizen of Eichstadt, a fuller by trade, had for many years been
nearly blind, and by application of some pretended remedy, became completely so
for four months. By three times applying the oil of Saint Walburge, he
recovered his sight It is related of him that both before and after his cure,
he never permitted a blind man to leave his door without an alms.
A Lutheran soldier who
robbed the shrine of Saint Walburge was struck blind, and his companion went
mad. They were both restored at the shrine of the saint, the one to his
eye-sight and the other to his senses, and became converts to the Catholic
faith.
Many other miracles of
restoration of eye-sight and of the use of the limbs recovered, too numerous to
be inserted, are recorded; but instances occur in our own time and country to
enliven our faith. And it ought to awaken our gratitude that the names of our
ancient English saints, long almost forgotten, are again remembered, and their
glorious deeds recalled after the lapse of ages. In the lives of saints the
least part is known and the greater part is concealed, and this is the case
even with those whose history is best known: their secret is with God, and
remains to form part of what will be revealed hereafter in a better life, much
more is it true of those who are removed from us by many ages that have
elapsed, and of whom we have but scanty notices even as to the principal facts of
their lives. But the glory of their miracles speaks with a clear voice, that
cannot be mistaken, of the greatness of their virtues and glory with God. It is
a consolation to believe that the merits of so many holy confessors, so many
virgins, so many martyrs of England, are in remembrance before Him, and that,
notwithstanding its errors and sins, He will one day look again with compassion
on our country, and give it the light of faith to open its eyes and restore to
its misdirected powers their legitimate use, that it may employ its noble
energies in His cause, and for the glory of His Name.
Pray for us, Holy Saint
Walburge, that we may be made worthy of the promises of Christ.
God, Who, among the
innumerable gifts of Thy grace, workest Thy wonders even in the weaker sex,
bountifully grant that Thy servant Saint Walburge, who instructs us by the
example of her chastity and delights us by the glory of her miracles, may also
intercede for us at the throne of Thy mercy. Through Jesus Christ Thy Son, etc
– text taken from A Life of Saint Walburge, by Father Thomas
Meyrick, SJ, 1873
SOURCE : https://catholicsaints.info/a-life-of-saint-walburge-by-father-thomas-meyrick-sj/
Santa Valburga (Valpurga) Badessa
di Heidenheim
Devonshire, Wessex,
Inghilterra, 710 c. - Heidenheim, Germania, 25 febbraio 779
Di lei si sa che visse
nel secolo VIII, di stirpe inglese, Valburga era sorella dei santi Villibaldo e
Vunibaldo, faceva parte del gruppo di monache e monaci che aiutarono s.
Bonifacio (680-755) ad evangelizzare la Germania. Era monaca nel monastero di
Wimborne (Dorset) e dopo due anni divenne badessa delle monache del doppio
monastero, istituito da suo fratello Villibaldo ad Heidenheim, mentre l’altro
fratello Vunibaldo guidava il ramo maschile. Alla morte di Vunibaldo,
prese lei la direzione dell’intera istituzione, rimanendo badessa per tutta la
vita.
Martirologio Romano: Nel
monastero di Heidenheim nella Franconia in Germania, santa Valburga, badessa,
che, su richiesta di san Bonifacio e dei suoi fratelli i santi Villibaldo e
Vinebaldo, dall’Inghilterra venne in Germania, dove resse saggiamente due
monasteri, di monaci e di monache.
Il suo nome è stato
trascritto in varie forme: Valpurga, Valburga, Valpurgis. Lei è una delle
figure più rappresentative tra i missionari inglesi che nel secolo VIII d.C.
diffondono e organizzano il cristianesimo in terra tedesca. Li guida Vinfrido,
più conosciuto poi come san Bonifacio e definito l’“apostolo della Germania”,
che ha chiamato a quest’impresa molti suoi parenti. Anche Valpurga è una di loro:
ha studiato in un monastero del Wessex e poi ha raggiunto la Germania con altre
religiose d’Inghilterra. (In questo gruppo di missionari c’è anche la futura
santa Leoba o Lioba, una religiosa educata nel monastero dell’isoletta di
Thanet, e poi animatrice del monachesimo femminile nel mondo tedesco).
Di lei si sa che visse
nel secolo VIII, di stirpe inglese, Valburga era sorella dei santi Villibaldo e
Vunibaldo, faceva parte del gruppo di monache e monaci che aiutarono s.
Bonifacio (680-755) ad evangelizzare la Germania.
In Germania, Valpurga
trova i suoi due fratelli: Villibaldo, che è vescovo di Eichstätt, nella
Baviera; e Vinnibaldo, che dirige a Heidenheim un monastero “doppio”, formato
cioè da una comunità maschile e da una femminile sotto un unico abate. Questa è
una novità trapiantata dall’Inghilterra, e qui Valpurga diventa badessa dopo la
morte del fratello nel 761: una donna che comanda anche agli uomini. Guidata da
lei, l’abbazia continua a essere un centro di forte irradiazione religiosa e
culturale, e di aiuto alla gente del luogo, secondo la tradizione benedettina.
Non vi mancano le monache scrittrici come Ugeburga, biografa dei due fratelli
Villibaldo e Vinnibaldo.
Valpurga guida monaci e
monache di Heidenheim per diciotto anni, fino alla sua morte, e subito dopo si
diffonde intorno alla sua figura una venerazione popolare che dura nel tempo.
Circa un secolo dopo, il vescovo di Eichstätt fa portare il corpo di Valpurga
nella sua città, e altre reliquie arrivano in Francia e nelle Fiandre. Dalla
sua nuova tomba trasuda per qualche tempo una sostanza liquida che, secondo
alcuni, sarebbe un medicamento prodigioso. Un’ingenua voce, che a suo modo
tramanda la fama di Valpurga come soccorritrice dei sofferenti. Venerata come
santa per voce dei fedeli, in suo onore sono state istituite due feste:
nell’anniversario della morte (25 febbraio) e poi nel giorno della sua
traslazione a Eichstätt, avvenuta il 1° maggio 870. Ma la notte sul 1° maggio –
secondo remote leggende precristiane diffuse nel mondo germanico – era anche
quella in cui una moltitudine di streghe si abbandonava a deliranti festini, in
mezzo a "un nebbione d’inferno", mentre "irrompe a fiumi un
furibondo canto di magia" (dal Faust di Goethe). Per questa casuale
coincidenza cronologica, l’immaginaria notte delle streghe scatenate viene
anche chiamata “notte di santa Valpurga”. Due realtà distanti, che proprio non
hanno nulla da spartire.
Nell’893 ci fu una
cerimonia di diffusione delle sue reliquie, considerata come una ‘canonizzazione’,
alcune furono mandate nelle Fiandre, nella Francia del Nord e nella Renania,
contribuendo così alla diffusione del culto per santa Valburga.
Il re di Francia, Carlo
III il Semplice (879-929), costruì nel suo palazzo ad Attigny, un santuario a lei
dedicato. È celebrata normalmente nel giorno della sua morte il 25 febbraio, ma
ha anche altre date celebrative a Eichstätt e Zutphen.
Autore: Antonio
Borrelli
SOURCE : http://www.santiebeati.it/dettaglio/42775
Die
Überfahrt der hl. Walburga, Gobelin aus dem 15. Jh. (Foto: Abtei St. Walburg)
Walburga
auch: Walpurgis
Gedenktag katholisch: 25. Februar
nicht gebotener Gedenktag
Hochfest im Bistum Eichstätt
in England: 1. Mai
in Monheim in Schwaben: 24. April
in der Walburgiskirche in Eichstädt: Übertragung der Gebeine: letzter Sonntag im April
in Eichstädt: Erhebung und Übertragung der Gebeine: 1. Mai
Erhebung der Gebeine: 27. Mai
in Chester: 21. Juni
in Münster: Ankunft der Gebeine: 4. August
Übertragung der Gebeine: 20. September, 21. September, 24. September
in Eichstädt: Übertragung der Gebeine: 12. Oktober
Gedenktag evangelisch:
25. Februar
Name bedeutet: die
Schutz bietende Walstatt (althochdt.)
Äbtissin in Heidenheim in Franken
* um 710 in Devonshire in England
† 25. Februar 779 oder 780 in Heidenheim in
Mittelfranken in Bayern
Walburga war die Tochter
des Königs Richard und
der Wunna und
die Schwester von Willibald und Wunibald.
Ihr Vater starb, als sie 10 Jahre alt war, sie wurde wohl im Kloster Wimborne erzogen.
Wohl um 735 wurde sie von Bonifatius,
dem Bruder ihrer Mutter, zusammen mit Lioba und
anderen Gefährtinnen als Missionarin nach Deutschland gerufen. Walburga lebte
zunächst wohl als Nonne im Kloster in
Tauberbischofsheim, wo Lioba Äbtissin war. Mit drei Ähren habe sie ein Kind vom
Hungertod errettet; auf dem Wege zur kranken Tochter eines Burgherrn sei sie
von Hunden angefallen worden und habe den ihr zu Hilfe eilenden Knechten
zugerufen, sie stehe unter dem Schutz Christi,
worauf die Hunde von ihr abließen.
761, nach Wunibalds Tod,
kam Walburga in das von Wunibald gegründete und geleitete Kloster nach
Heidenheim, wandelte es in ein Doppelkloster mit der Regel der Benediktiner um,
wirkte als Äbtissin des Frauenklosters und half beim weiteren Ausbau dieses
Missionsstützpunktes.
Zusammen mit Willibald ließ
sie 777 Wunibalds Gebeine erheben,
in eine ihm zu Ehren neu erbaute Krypta im Kloster Heidenheim
überführen und veranlasste, dass die Lebensgeschichte beider Brüder
aufgeschrieben wurde, was dann bis 788 durch ihre Verwandte Hugeburg, die als
Nonne in Heidenheim lebte, erfolgte. Auch aus ihrer Zeit als Äbtissin werden
Wunder berichtet: So weigerte sich dereinst der Türhüter der Kirche, in der
Walburga gebetet hatte, ihr auf dem Heimweg das Licht voranzutragen, sie musste
hungrig ihr Nachtlager aufsuchen; da erstrahlte auf wunderbare Weise ein helles
Licht im gemeinsamen Schlafraum der Nonnen, sichtbar bis zum Morgen im ganzen
Kloster. Ein anderes Mal wurde die im Sterben liegende Tochter eines reichen
Mannes durch ihr Gebet wieder gesund.
Walburga wurde im Kloster
Heidenheim bestattet. Ihre Gebeine wurden
um 870 auf Geheiß von Bischof Otgar nach Eichstätt gebracht und dort in der
damaligen Kreuzkirche - der heutigen Walburgakirche -
bestattet.
893 überließ Bischof Erchanbald
von Eichstätt der
Nonne Liubila, die in Monheim in
Schwaben ein Kloster für Benediktinerinnen gegründet
hatte, einige Reliquien; auf
dem Weg nach Monheim am 1. Mai 893 und dann dortselbst ereigneten sich
zahlreiche Heilungswunder; nach der Aufhebung des Klosters 1542 gingen diese
Reliquien verloren.
Nach der Reliquienübertragung
von 893 verfasste Wolfhard von Herrieden 894
bis 899 die von Wundern volle Lebensgeschichte Miracula S. Walburgis,
Grundlage für alle jüngeren Viten. Schon die stürmische Überfahrt auf den
Kontinent, bei der das Schiff in Seenot geriet, habe Walburga gerettet, indem
sie die ganze Zeit im Gebet kniend an Deck verbrachte, bis das Schiff heil in
den Hafen von Antwerpen einlief.
1035 wurde in Eichstätt durch
Graf Leodegar
von Lechsgmünd auf Anregung von Bischof Heribert die Abtei St.
Walburg gegründet. 1042 erhob man Walburgas Reliquien und
setzte sie in einem steinernen Sarg unter dem Hochaltar der neuen Abteikirche
St. Walburg bei. Aus damaliger Zeit stammt die mit Rücksicht auf
das Walburgisöl - das im Winter vom Grab abgeschiedene Wasser -
geschaffene besondere Anlage des Grabes, die im Wesentlichen bis heute noch
besteht.
Von Eichstätt aus
verbreitete sich die Verehrung der Walburga in Deutschland, Österreich, Südtirol,
der Schweiz, den Niederlanden, Belgien, Luxemburg, Ost- und Nordfrankreich;
Walburga wurde zur Reichsheiligen erhoben und zu einer der am meisten verehrten
und volkstümlichsten Heiligen. Um 1069 wurden auf Veranlassung von
Erzbischof Anno II.
von Köln von Reliquien - angeblich die Hirnschale und ihr Stab - von
Eichstätt in das Kloster nahe Köln überführt, das dann nach ihr Walberberg genannt
wurde - als mons sanctae walburgis 1118 erstmals so urkundlich
erwähnt.
Tropfen, die Walburgas
Grabplatte in Eichstätt seit
1042 regelmäßig - meist vom 12. Oktober, dem Tag der Übertragung in die heutige
Grabstätte, bis zum Todestag am 25. Februar - absondert, gelten als das
heilkräftige Walburgisöl und werden in Fläschchen abgefüllt.
Walpurgiskraut ist ein Farnkraut, das auf Heidewiesen und trockenen Grashügeln
wächst; es wird neben die Milchkannen gelegt, soll gegen Verhexung der Milch
schützen und für reichen Rahm sorgen. Auf Brot verfüttert, steigert es die
Fruchtbarkeit der Rinder.
Der Todestag der heiligen Walburga, an dem jeweils viele Wallfahrer ihr Grab besuchen, wird am 25. Februar gefeiert. Das Gedenken der Heiligsprechung wird jeweils am letzten Sonntag im April als Maifest gefeiert. Als eigentliche Heiligsprechung galt jedoch einst die Erhebung der Gebeine und deren Übertragung nach Eichstätt. Am 4. August gedenkt man dort im Kloster St. Walburg der Ankunft aus England auf dem Festland. 1946 beschloss der Stadtrat von Monheim in Schwaben, Walburga zum Dank für den Schutz der Stadt vor den Kämpfen des 2. Weltkrieges zur Patronin zu ernennen.
Die Walpurgisnacht vom
30. April auf den 1. Mai ist begründet durch den verschiedentlich - heute noch
in England, in Sachsen bis zum Ende des 16. Jahrhunderts - am 1. Mai begangenen
Gedenktag, den Tag der Übertragung der Gebeine.
Manche Überlieferungen berichten auch von ihrer Kanonisation durch Papst
Hadrian II. - er regierte von 867 bis 872 - an einem 1. Mai.
Kanonisation: Unbelegter Überlieferung zufolge wurde Walburga am 1. Mai 870 von Papst Hadrian II. heiliggesprochen.
Die Russisch-Orthodoxe
Kirche führte 2023 den 3. Oktober als Gedenktag für mehr als ein
Dutzend in Deutschland verehrte Heilige aus dem 2. bis 9. Jahrhundert, darunter
Walburga, ein.
Attribute: Ölfläschchen, Ähren
Patronin von Monheim in Schwaben; der Wöchnerinnen, Seeleute, Bauern und Haustiere; für das Gedeihen der Feldfrüchte; gegen Hungersnot und Missernte, Hundebiss, Tollwut, Pest, Seuchen, Husten, Augenleiden und Sturm; des Bistums Eichstätt
Bauernregel: Wenn sich Sankt Walburgis zeigt, / der Birkensaft nach oben
steigt.
ltarbild: Walburgas
Einkleidung durch Bonifatius im
Beisein von Richard und Wunna (links)
und Willibald und Wunibald (rechts),
wohl um 1720, in der Pfarrkirche
Mariä Himmelfahrt in Chammünster
Stadlers
Vollständiges Heiligenlexikon
Informationen
über Walburga
und zum Kloster Heidenheim
Die heute
evangelische Kirche des
ehemaligen Klosters Heidenheim ist täglich von 8 Uhr bis 18 Uhr geöffnet.
(2020)
Unterstützung für das Ökumenische Heiligenlexikon
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Hypomonia
Autor: Joachim
Schäfer - zuletzt aktualisiert am 08.04.2025
Quellen:
• Vera Schauber, Hanns Michael Schindler: Heilige und Patrone im Jahreslauf. Pattloch, München 2001
• Hiltgard L. Keller: Reclams Lexikon der Heiligen und der biblischen Gestalten. Reclam, Ditzingen 1984
• http://pressemitteilung.ws/node/view/6150 nicht mehr erreichbar
• http://www.bauernregeln.net/februar.html nicht mehr erreichbar
• Charlotte Bretscher-Gisinger, Thomas Meier (Hg.): Lexikon des Mittelalters. CD-ROM-Ausgabe J.B. Metzler, Stuttgart / Weimar 2000
• Lexikon für Theologie und Kirche, begr. von Michael Buchberger. Hrsg. von Walter Kasper, 3., völlig neu bearb. Aufl., Bd. 10. Herder, Freiburg im Breisgau 2001
• http://www.donaukurier.de/lokales/eichstaett/Eichstaett-Eindrucksvolle-Einheit;art575,2273564 - abgerufen am 18.07.2023
• Martin Winter: Münster Heidenheim. Schnell & Steiner, München, 1985
• Gabriele Lautenschläger. In: Friedrich-Wilhelm Bautz †, Traugott Bautz (Hg.): Biographisch-Bibliographisches Kirchenlexikon, Bd. XIII, Herzberg 1998
• Martha Gottschalk, E-Mail vom 1. Mai 2020
•
https://de.catholicnewsagency.com/news/13974/einige-katholische-heilige-werden-jetzt-auch-in-der-russisch-orthodoxen-kirche-verehrt
- abgerufen am 09.09.2023
korrekt zitieren: Joachim Schäfer: Artikel Walburga, aus dem Ökumenischen Heiligenlexikon - https://www.heiligenlexikon.de/BiographienW/Walburga.htm, abgerufen am 4. 9. 2026
Die Deutsche Nationalbibliothek verzeichnet das Ökumenische
Heiligenlexikon in der Deutschen Nationalbibliografie; detaillierte
bibliografische Daten sind im Internet über https://d-nb.info/1175439177 und https://d-nb.info/969828497 abrufbar.
SOURCE : https://www.heiligenlexikon.de/BiographienW/Walburga.htm
Reliquienbüste
der hl. Walburga, frühes 13. Jh. (Foto: Konrad Rainer, Salzburg)
silbernes Armreliquiar der hl. Walburga, 16. Jh. (Foto: Konrad Rainer, Salzburg)
Walburga (Walpurgis)
S. Walburgis. V. Abbat.
(25. al. 4. Febr., 27. Apr., 1. Mai, 4. Aug., 12. Oct.). Diese hl. Abtissin und
berühmte Wunderthäterin hat viele Lebensbeschreiber gefunden. Schon der
hl. Wilibald,
ihr Bruder, wurde zu denselben gezählt, aber bis jetzt ist nichts gefunden
worden, was diese Angabe bestätigen könnte. Aber in den über ihn und den
hl. Wunibald vorhandenen
Lebensbeschreibungen ist sie öfter erwähnt. Die erste Biographie ist von dem
Benedictiner Wolfhard von Hafenried, welche eine Widmung an Bischof Erchanbald
von Eichstädt (vom Jahr 884-809) an der Spitze trägt. Sie steht bei den Boll.
an vierter Stelle; doch handeln nur die ersten fünf Capitel von ihrem Leben und
Hinscheiden. Ihm folgte Bischof Adelbold von Utrecht, um das J. 1008. Ein sonst
unbekannter Medibardus (Medingaudus) schrieb ihr Leben in Versen (Prosam Wolfhardus,
rhythmum fecit Medibardus). Auch der Verf. der bei den Boll. an zweiter Stelle
abgedruckten Lebensbeschreibung ist unbekannt. Die Klosterfrauen von St.
Walburg in Eichstädt haben gleichsam Nachlese gehalten, und wie schon Wolfhard
eine Sammlung der am Grabe der hl. Abtissin geschehenen Wunder beifügen lassen
(gedruckt im J. 1594). Aeltere Denkmäler, welche bereits dem 9. Jahrh.
angehören, und ihre Verehrung bestätigen, sind die schon zu jener Zeit ihr
geweihten Kirchen und Altäre. Von spätern Bearbeitungen nennen wir: Crammer,
heil. und gottsel. Eichstädt, S. 67-72, Eichstädt u. München 1780; Reichmayer,
J. E., Lebensbeschreibung der heil. Aebtissin Walburgis, Eichstedt 1792;
Hauber, die hl. Walburga und ihre gottselige Verwandtschaft, Augsburg, 1840; A.
Schmid, S. J. Leben der hl. Walburga und ihrer heil. Brüder Willibald und
Wunibald, Eichstätt 1850 und 1867. Zu nachfolgender Darstellung wurden auch die
Bemerkungen Mabillons, der Commentar von Henschen, und andere Hilfsmittel, wie
z. B. Rettbergs K.-G. Deutschlands, beigezogen. Die hl. Abtissin von Heidenheim
welche auch Walburga, Gualburgis, Walpurga, Wallpurgis, selbst Wairurgis
genannt wird, war (nach Angabe der zweiten Biographie des hl. Willibald) eine
Tochter des hl. Fürsten Richard
von England und (wahrscheinlich Stief-) Schwester der hhl. Willibald
und Wunibald, und etwa um das J. 710 in England geboren. Als ihr Vater und ihre
Brüder eine Wallfahrt zu den Gräbern der Apostelfürsten unternahmen, nahm sie
wahrscheinlich den Schleier im Kloster Winburn (Winbrunn) in der Grafschaft
Dorset. Andere fromme Schriftsteller geben an (Mabillon, l. c. IV. 347), daß
sie diese Reise mitgemacht, und selbst die hl. Stätten in Palästina besucht
habe. Gewiß ist, daß die hl. Walburgis auf Berufung des heil. Bonifacius in
Gesellschaft der heil. Lioba und
anderer Ordensschwestern um das Jahr 748 nach Deutschland kam, und zwei Jahre
im Kloster Bischofsheim an der Tauber lebte. Indessen hatten ihre heiligen
Brüder zu Heidenheim, am Hahnenkamm, außer einem Kloster für Männer, welchem
der hl. Wunibald vorstand, auch ein solches für Frauen errichtet. Der hl.
Willibald setzte dort seine Schwester als Abtissin um das J. 754 ein. Tag und
Nacht, sagt ihre älteste Lebensgeschichte, verharrte sie im Gebete, immer oblag
sie dem Wachen und Fasten, ihren Leib hielt sie von frühester Jugend in
keuscher Zucht, das beständige Vorbild ihres Wandels, ihre einzige Zuflucht war
und blieb ihr göttlicher
Bräutigam, den sie unablässig anrief, daß Er, der sie im Glauben stark
gemacht hatte, sie auch am Leibe rein erhalte. Sie war aber nicht Klosterfrau
mit strenger Clausur, welche der weiblichen Missionsthätigkeit, der sie
obliegen mußte, auch gar nicht entsprochen hätte, wie zwei wunderbare Vorfälle
in ihrem Leben beweisen. Einst kehrte sie in finsterer Nacht aus der Kirche des
Männerklosters, wo sie der Vesper beigewohnt und länger verweilt hatte, zu
ihrem Kloster zurück. Der Custos dieser Kirche, Namens Goumeradus, hatte ihr
keine Laterne gegeben, und sie war genöthigt, in der dunkeln Nacht ohne Licht
das Kloster aufzusuchen. Die Ordensschwestern hatten bei ihrer Ankunft schon
gespeist, und Walburgis ging ungespeist zu Bette. Als man aber um Mitternacht
das Zeichen zur Mette gab, entstand plötzlich eine wunderbare Helle, welche
alle Schlafgemächer und selbst den Boden durchdrang. Die hl. Abtissin pries den
Herrn und dankte ihm mit lauten Worten, daß er sich würdigte, durch die milden
Strahlen seiner Barmherzigkeit die Finsternisse des Schreckens zu verscheuchen.
Als ihr Bruder Wunibald im J. 761 mit Tod abgegangen, und sie über seinen
Heimgang noch sehr im Herzen betrübt war, ging sie Nachts zu dem Hause eines
reichen Gutsherrn zu Hohentruhendingen, dessen Tochter, wie sie wußte, am
Sterben lag. Als dieser sie vor der Thüre seines Hauses stehen sah, ohne sie zu
erkennen, forderte er sie auf, schnell einzutreten, damit sie nicht von seinen
Hunden angefallen werde. Sie aber sprach: »Der mich unversehrt und ohne dein
Wissen hieher geführt, wird mich auch unversehrt hinwegführen, ja Er wird auch,
wenn du mit allen deinen Kräften an Ihn, als den Arzt der Aerzte glaubst, in
dein Haus die Gabe der Gesundheit bringen.« Die Heilige ließ sich ins Gemach
der Sterbenden führen, um welche die betrübten Eltern bitterlich weinten, und
brachte die Nacht unter inständigem Gebete im Krankenzimmer zu. Als aber der
Morgen graute, stand das Mädchen gesund aus dem Bette auf. Die hocherfreuten
Eltern empfahlen sich ihren frommen Gebeten, und wollten die hl. Walburgis mit
Geschenken belohnen; sie aber nahm nichts an und kehrte, Gott dankend, zu den
Ihrigen zurück. Daß sie auch den Mönchen als Abtissin vorgestanden sei, wie
viele Neuere sagen, ist aus Wolfhards Lebensbeschreibung nicht ersichtlich2. Im
J. 761 wohnte sie der feierlichen Beerdigung des hl. Wunibald in Heidenheim
bei, worauf sie nach einigen Autoren am 25. Febr. 779, nach Andern im J. 780
oder später, im Herrn entschlief. Ihr heil. Leib wurde in dem Kloster
Heidenheim beerdigt, um die Mitte des 9. Jahrh. aber durch den Bischof Otgar
(Otker, Otkar, Ottokar), reg. vom J. 858-881, feierlich erhoben, und nach
Eichstädt in die Kirche zum hl. Kreuze, die nachher ihren Namen erhielt,
übertragen. Eine zweite Untersuchung und Erhebung der Reliquien veranstaltete
im J. 893 Bischof Erchanbald, welcher einige Partikeln nach Monheim abgab. Da
dieselben in der großen Sturm- und Drangzeit der sg. Reformation von den
Lutheranern beseitiget wurden, so ließ der Bischof Johann Martin von Eyb im J.
1700 diesen Schaden durch eine neue Partikel ersetzen. Sonstige Theilchen
derselben wurden in sehr vielen Kirchen (ad diversas per totum Francorum regnum
provincias, heißt es bei Wolfhard) versendet. Ein Arm der Heiligen ist im Dome
zu Eichstädt beigesetzt. In spätern Zeiten fanden noch mehrere Erhebungen
statt; als Tage derselben sind genannt: 1. Mai, 25. Febr., 12. Oct., 21. Sept.
Für das Bisthum Eichstädt wurde durch den Bischof Johannes Antonius II. von
Freyberg-Hopferau (vom J. 1736-1757) eine viermalige Feier angeordnet: 25.
Febr., 1. Mai, 4. Aug. und 4. Oct.; der 4. Aug. wird als Tag ihrer Ankunft
(adventus S. Walburgis) begangen. In England, Belgien, Holland, im Elsaß und in
Lothringen, sowie in ganz Deutschland (eine größere Reliquie befindet sich in
der St. Peterskirche zu München) wurde ihre Verehrung und Anrufung, besonders
in Augenleiden, sehr volksthümlich. In einem zu London im J. 1526 gedruckten
Martyrol. von Salisbury fanden die Boll. ihren Namen zum 4. Febr. verzeichnet.
Im Maimonate des J. 1871 wurde zu Eichstädt ihre Jubiläumsfeier großartig
begangen. Der Tag ihrer Heiligsprechung ist (nach der Vita der Eichstädter
Klosterfrauen) der 1. Mai; dieselbe wurde durch den Bischof Crehanbald (vom J.
884 bis 916) erwirkt. Andere schreiben dieselbe dem schon genannten Bischofe
Otgar zu. Eben dieser Bischof ist der erste Stifter des noch bestehenden St.
Walburgisklosters, das anfänglich von Canonissinnen bewohnt war, aber von dem
Bischofe Heribert (vom J. 1022-1042) den Benedictinerinnen übergeben wurde. Die
gegenwärtige Kirche ist von dem Bischofe Johann Christoph von Westerstetten im
J. 1631 erbaut worden. In Heidenheim, welches zuletzt dem vormaligen
Fürstenthum Bayreuth angehörte, ist die Verehrung der hl. Walburgis seit der
gewaltsamen Einführung der lutherischen Religionsübung im Jahre 1528 erloschen;
die schöne Klosterkirche ist noch vorhanden. Von dem sogenannten Oele, - die
wasserähnliche Feuchtigkeit führt diesen Namen seit unvordenklichen Zeiten -
welches aus ihrem Brustbeine fließt, eine Wundererscheinung, die nicht erst im
J. 1040 eintrat, sondern schon im 9. Jahrh. durch den Bericht des ersten und
ältesten Biographen bezeugt wird, erzählt Bischof Philipp von Rathsamhausen
(vom J. 1306-1322), daß er seine heilsame Kraft selbst erfahren habe (quam
gratiam curationis ipsi experti sumus), indem er durch den Gebrauch desselben
von einer tödtlichen Krankheit (ad excidium vitae devenimus) befreit
wurde 1.
Joh. Gretser S. J. hat zu Ingolstadt im Jahr 1610 eine eigene Abhandlung
darüber herausgegeben. Die Feuchtigkeit fließt jetzt noch durch eine viereckige
Oeffnung aus dem darüber liegenden Steine, auf welchem die heil. Reliquien
ruhen, durch silberne, dachrinnenartige Röhrchen in einen größern silbernen
Behälter, und wird von hier aus in die Nähe und Ferne versendet. Sie wird als
Abtissin, ein Oelfläschchen in der Hand, abgebildet. (III. 54-572.)
1 Dieselbe
Wohlthat erfuhr später der Bischof Johannes Eucharius Schenk von Castell (vom
J. 1685 bis 1667).
SOURCE : https://www.heiligenlexikon.de/Stadler/Walburga.html
Interior
of St. Walburgis (Klosterseeon)
Cultural
heritage monuments in Seeon-Seebruck ; Interior of St.
Walburgis (Klosterseeon)
Leben und Wirken der hl.
Walburga
Walburga, Patronin
unseres Klosters und unseres Bistums wurde um 710 in Wessex/Südengland geboren.
Sie entstammt einer vornehmen angelsächsischen Familie. Walburga erhielt ihre
Erziehung in einem angelsächsischen Kloster, vielleicht in Wimborne. Gleich
ihren Geschwistern, dem hl. Willibald (700–787), dem ersten Bischof von
Eichstätt, und dem hl. Wunibald (701–761), Abt des Benediktinerklosters
Heidenheim/Hahnenkamm sowie ihrem Verwandten, dem hl. Bonifatius, brach sie im
8. Jahrhundert nach Deutschland auf, um dort die christliche Botschaft zu
verkünden. Als Wunibald im Jahre 761 in Heidenheim starb, übernahm Walburga als
Äbtissin die Leitung des dortigen Benediktinerklosters, das nun nach
angelsächsischem Vorbild zu einem Doppelkloster mit einem Männer- und einem
Frauenkonvent wurde. Durch ihr segensreiches Wirken im Dienste Gottes an den
Menschen setzte sie die vom Bruder begonnene Missionsarbeit fort. Sie starb am
25. Februar entweder im Jahre 788 oder 790 und wurde in der Heidenheimer
Klosterkirche beigesetzt.
Verehrung der hl.
Walburga
Zwischen 870 und 879 wurden auf Geheiß des Eichstätter Bischofs Otgar (847?–880) die Reliquien Walburgas nach Eichstätt transferiert und in der am Nordrand von Eichstätt gelegenen Hl. Kreuz-Kirche beigesetzt.
Im Jahre 893 erbat sich Liubila, Äbtissin des Benediktinerinnenklosters Monheim, zum Schutz ihres Klosters Reliquien der hl. Walburga. Bereits während der feierlichen Prozession der Reliquienübertragung nach Monheim und dann auch weiterhin in Monheim selbst ereigneten sich viele wunderbare Heilungen. Die in Monheim geschehenen Mirakel, vor allem aber auch die Förderung der Walburgaverehrung durch das ostfränkische Königshaus und durch die hochadeligen alemannischen Verwandten Liubilas, bewirkten, dass sich Monheim im 9. und 10. Jahrhundert zu einem bedeutenden, von Pilgern aus aller Welt aufgesuchten Wallfahrtsort entwickelte. Partikel von Walburgareliquien fanden in ganz Mitteleuropa Verbreitung. Die hl. Walburga wurde zu einer der beliebtesten Heiligen Nordeuropas. Den Rang einer Reichsheiligen gewann sie, nachdem der westfränkische König Karl der Einfältige für seine im Jahre 916 errichtete Pfalzkapelle in Attigny im Hennegau Walburgareliquien aus Ostfranken erbeten und bald darauf Walburga zur Schutzheiligen des Reichs gegen die Überfälle der Normannen erklärt hatte. Bis zur Gründung der Benediktinerinnenabtei am Grab der hl. Walburga im Jahre 1035 blieb Monheim das Zentrum der Walburgaverehrung.
Im Jahre 1035 stifteten der Eichstätter Domherr Graf Leodegar (ca. 1005–1074)
und Bischof Heribert von Eichstätt (1022–1042) am Grab der hl. Walburga die
Benediktinerinnenabtei
St. Walburg.
Bischof Heribert, ein großer Verehrer dieser Heiligen, war es höchstwahrscheinlich, der ihre Reliquien von ihrer früheren Ruhestätte im Boden der Kirche in einem Reliquienschrein aus Kalkstein im Hauptaltar der von ihm renovierten Kirche beisetzen ließ, wo sie sich heute noch befinden. Grund für diese Übertragung der Reliquien war das Auftreten des so genannten Walburgisöls. Als im Jahre 893 das damals noch im Boden der Kirche eingelassene Grab geöffnet wurde, fand man die Gebeine der Heiligen mit wasserklaren Tropfen benetzt. Der so genannte Ölfluss ist zuerst 1078 in der Bischofschronik des Anonymus von Herrieden belegt. Jahr für Jahr bilden sich bis zum heutigen Tag in den Wintermonaten Tropfen an der Bodenplatte des Sarkophags der Heiligen.
Seit dem 11. Jahrhundert nahm die Bedeutung Eichstätts als Walburgaheiligtum
weiter zu, während Monheim seine zentrale Stellung als solches allmählich
verlor. Das neue Kloster am Grab der hl. Walburga entwickelte sich schließlich
zum wichtigsten Wallfahrtsziel der Walburgapilger, das seine Blütezeit
insbesondere in der Barockzeit erlebte.
Literatur
Abtei St. Walburg (Hg.),
Hl. Walburga. Leben und Wirken, Eichstätt 1982.
Abtei St. Walburg (Hg.), Heilige Walburga: Wallfahrts- und Gebetbüchlein.
Neubearb. durch Anna Jungbauer. - Eichstätt 2009.
Bauch, Andreas, Biographien der Gründerzeit (Eichstätter Studien N. F. 19/
Quellen zur Geschichte der Diözese Eichstätt 1), Regensburg 1982.
Bauch, Andreas, Ein
bayerisches Mirakelbuch aus der Karolingerzeit. Die Monheimer Walpurgis-Wunder
des Priesters Wolfhard (Eichstätter Studien N. F. 12/Quellen zur Geschichte der
Diözese Eichstätt 2), Regensburg 1979.
Brooks, Beda, Die Heilige
Walburga (ca. 710–779). Ihr Weg der Liebe,
Eigenverlag St. Walburg 2018.
Holzbauer, Hermann,
Mittelalterliche Heiligenverehrung. Heilige Walpurgis
(Eichstätter Studien N. F. 5), Kevelaer 1972 mit Kartierungen.
Katalog Heilige Walburga
hilft aus aller Not. Zeugnisse ihrer Verehrung und Verklärung (Ausstellung des
Diözesanmuseums Eichstätt in Zusammenarbeit mit der Benediktinerinnenabtei St.
Walburg Eichstätt. Diözesanmuseum Eichstätt 13. September bis 5. November
2000), hrsg. vom Diözesanmuseum Eichstätt 2000.
Zunker, Maria Magdalena,
Kloster- und Pfarrkirche St. Walburg Eichstätt
(Kleine Kunstführer 2440) Regensburg 2006.
SOURCE : https://www.abtei-st-walburg.de/hl-walburga/
Werl,
denkmalgeschützte Propsteikirche, hl. Walburga mit Äbtissinenstab
Werl,
église prévôtale classée monument historique, sainte Walburge avec une crosse
d'abbesse.
Lebensbeschreibung der
hl. Äbtissin Walburga
und Geschichte des hl.
Walburgis-Öles
I. Walburga, das heilige
Kind heiliger Eltern
Die heilige Jungfrau und
Äbtissin Walburga gehört zu jenen Heiligen, die mit dem großen Apostel der
Germanen, dem hl. Bonifazius in aufopfernder Lebensarbeit unserem deutschen
Vaterland den Segen des Christentums brachten. Sie ist ein herrlicher Stern am
Himmel der Heiligen, der in den vielen Jahrhunderten, die seit ihrem
Erdendasein verflossen sind, nichts von seiner ursprünglichen Leuchtkraft
verloren hat. Nicht nur Deutschland, das ihr so viel verdankt, sondern fast
alle Länder unserer Erde lieben und verehren in ihr eine mächtige mütterliche
Fürbitterin und eine große Wundertäterin. St. Walburgas Leben und Wirken ist
mit dem ihres heiligen Oheims Bonifazius und ihrer heiligen Brüder Willibald
und Wunibald so eng verknüpft, daß wir beinahe ihren ganzen Lebenslauf nur in
Verbindung mit dem der heiligen Glaubensboten verfolgen können.
Walburga war das heilige
Kind heiliger Eltern, die durch ihr frommes Beispiel und gottseliges Leben ihre
Tochter zu ihrem späteren großen Beruf als Ordensfrau und Glaubensbotin würdig
vorbereiteten. Walburgas heiliger Vater war der angelsächsische Fürst Richard,
in der Grafschaft Dorset ansäßig, ihre Mutter die selige Wuna, die der Kirche
Gottes nicht nur eine heilige Tochter, sondern auch zwei heilige Söhne,
Willibald und Wunibald schenkte, die einzigen Geschwister Walburgas, deren
Namen uns die Geschichte überliefert hat. Walburgas Geburtsjahr wird um 710
angenommen. Sie muß noch ganz jung gewesen sein, als ihre zwei älteren Brüder,
von Glaubensgeist und Verlangen nach einem heiligen Leben beseelt, ihren schon
bejahrten Vater baten, eine Pilgerfahrt nach den heiligen Stätten mit ihnen
anzutreten; es war im Jahr 720. Willibald war in der Benediktinerabtei Waltham
in Essex erzogen worden und wahrscheinlich schon Mönch, als er mit dem
begeisterten Plan einer Pilgerfahrt vor seinen Vater trat, um mit Erlaubnis
seines Abtes die Reise zu unternehmen. Wunibald, der Jüngere und Zartere,
Walburgas Lieblingsbruder und Spielgefährte, wuchs im elterlichen Hause auf.
Vom heiligen Richard berichtet die Überlieferung weiter, daß dieser Mann nach
dem Herzen Gottes vor der Fahrt ins Heilige Land auf den größten Teil seiner
irdischen Güter verzichtete, für seine Familie väterlich sorgte und seine
kleine, ihm so teure Walburga der Äbtissin Tetta im Kloster zu Wimborn in Dorset
zur Erziehung übergab.
II. Walburga im Kloster
zu Wimborn
Zu jener Zeit war Wimborn
ein blühendes Doppelkloster von Benediktinermönchen und -nonnen, weit berühmt
als Pflegestätte des Gotteslobes und der Wissenschaft, wo sich die
gottgeweihten Jungfrauen auch der Erziehung der weiblichen Jugend widmeten.
Tetta wird uns als eine gelehrte, an Herzens- und Geistesgaben hervorragende
Frau geschildert; mit großer Klugheit leitete sie ihren zahlreichen Konvent von
500 Nonnen nach der Regel des heiligen Vaters Benediktus und wußte klösterliche
Disziplin und Ordnung wohl aufrecht zu erhalten. Klein Walburgas Stimmung nach
dem Abschied vom geliebten Vater mag wohl eine etwas furchtsam wehmütige
gewesen sein; doch gar bald fand sie sich, als Fürstentochter an ein höfisches
Leben gewöhnt, in den neuen Verhältnissen zurecht. Dazu verhalf ihr ganz
besonders das liebreizende Wesen und Gemüt ihrer Tante, der heiligen Lioba,
ihrer späteren Novizenmeisterin. Walburga wurde in allen ihrem Stande
entsprechenden Wissenschaften und Künsten wohl unterrichtet, und ihre
Biographen sagen, daß sie sowohl durch außergewöhnliche Begabung als auch durch
ungemein anziehende, liebenswürdige Charaktereigenschaften unter den
Klosterschülerinnen hervorragte und darum bald aller Herzen gewann. In Wimborn
lernte Walburga auch die ganze Schönheit der Liturgie unserer heiligen Kirche
kennen und lieben. Denn in der herrlichen Abteikirche, die vom Westsachsenkönig
Ina erbaut war, entfaltete sich der Gottesdienst mit größtmöglicher Pracht und Freierlichkeit.
Der Choralgesang wurde damals bereits von Orgenspiel begleitet und die reichen
priesterlichen Gewänder wurden von den Nonnen selbst gearbeitet, die mit
kunstgeübter Hand in Gold, Silber und buntfarbigen Seidenfäden die kostbarsten
Stickereien fertigten; denn die angelsächsischen Frauen besaßen für diese
Arbeiten besonders Talent und Geschick. So nahm denn Walburga in dieser
Pflanzstätte christlichen und klösterlichen Lebens und Wirkens all das in
reicher Fülle in sich auf, was sie zur späteren großen Glaubensbotin befähigte.
Schon ihrem Vater hatte Walburga ihr Verlangen mitgeteilt, sich Gott ganz im
Ordensstand zu weihen. Hier in Wimborn reifte mit Gottes Gnade während einer
langen Reihe, in Gebet, Studium und Arbeit verbrachter Jahre, die Neigung zum
festen Entschluß.
In diese Zeit fällt die
Trauerbotschaft vom Tod des heiligen Richard. Dem frommen Fürsten war es nicht
vergönnt gewesesen, das Ziel seiner Pilgerfahrt, das Heilige Land, zu schauen,
ja nicht einmal die heiligen Stätten zu Rom. Die lange, beschwerliche Reise,
die ungenügenden Herbergen, der Klima- und Witterungswechsel hatten zu große
Anforderungen an den alternden Mann gestellt. Zu Lucca ereilte ihn ein heftiges
Fieber, dem er trotz der liebevollsten Pflege seiner beiden Söhne in kurzem
erlag. Dort wo er starb, wurde er auch in der Kirche des heiligen Frigidian
begraben und von Gott durch viele Wunder verherrlicht. Sein Fest wird am 7.
Februar begangen. Erst ein Jahr nachher oder später kam die Kunde nach Wimborn.
Walburga, mit Herz und Sinn ganz auf Gott gerichtet, ertrug geduldig und
ergeben den ersten großen Schmerz ihres Lebens. Auch Willibald und Wunibald
hatten Krankheit und Mühsal genug zu bestehen und konnten erst nach längerer
Zeit die heiligen Stätten aufsuchen. Willibald genas schneller und pilgerte 722
mit einigen Gefährten ins Heilige Land, während Wunibald, dessen Gesundheit
schwächer war, zu Rom im Kloster des heiligen Andreas verblieb. Willibald ist
wohl kaum noch einmal in sein Vaterland zurückgekehrt, sondern widmete sich
nach siebenjähriger mühevoller Wallfahrt dem stillen Klosterleben auf Monte
Cassino unter dem Abt Petronax.
Während all dieser Zeit
hatte Wunibald im Kloster des heiligen Andreas zu Rom gelebt, war dann nochmals
länger in England gewesen, wo er Familienangelegenheiten ordnete und eine
Anzahl Freunde und Verwandte, auch einen jüngeren Bruder, für den Ordensberuf
begeisterte und gewann. Mit diesen traf er spätestens 738 in Rom ein, wo der
hl. Bonifazius in diesem Jahr schon zum drittenmal Missionare für das große
Arbeitsfeld nördlich der Alpen sammelte. Auf Wunsch und Befehl des Papstes
Gregor III. schloß Wunibald sich mit mehreren Gefährten dem Apostel der
Germanen an. Wunibald wurde von ihm nach Thüringen gesandt und an die Spitze
mehrerer Klöster gestellt. Im Jahre 740 wurde auch Willibald anläßlich eines
Aufenthaltes in Rom vom gleichen Papst nach Deutschland gesandt, um dem hl.
Bonifazius bei der Missionierung notwendige Hilfe zu leisten. Er wurde zum
ersten Bischof von Eichstätt geweiht und bei dieser Gelegenheit erst war den
frommen Brüdern nach so vieljähriger Trennung ein Wiedersehen beschieden. Die
Namen und die Geschichte so vieler, zum Teil längst entschwundener, zum Teil
noch blühender Klöster erzählen von der überaus fruchtbaren und segensreichen
Wirksamkeit der beiden Heiligen.
III. Walburga wird nach Deutschland berufen;
ihr segensreiches Wirken in Heidenheim
Die Erntearbeit im
Weinberg des Herrn war übergroß, der Arbeiter aber immer noch zu wenige.
Namentlich machte sich das Bedürnis nach Hilfskräften geltend, die erfahren und
geeignet waren, die Erziehung der weiblichen Jugend zu übernehmen. Mehrmals
sandte der hl. Bonifazius Bittschriften nach England, besonders in das Kloster
Wimborn, wo sich mehrere Verwandte des großen Apostels befanden. Seine Bitte
fand Gehör und im Jahr 748 landete ein kleiner Zug angelsächsischer
Benediktinernonnen in den Niederlanden, wo unsere Heilige heute noch
vielerorts, so in Antwerpen, hoch verehrt wird.
St. Bonifazius und seine
heilige Base Lioba hatten schon früher im Briefwechsel miteinander gestanden
und sie war es auch, die auf besonderen Wunsch des Heiligen zur Führerin der
kleinen Schar ernannt ward, von der nur einige Namen auf uns gekommen sind.
Schon auf dieser beschwerlichen und gefahrvollen Reise leuchtet Walburga mit
der Gabe der Wunder und stillt einen heftigen Meeressturm. Im Kloster St.
Walburg wird am 4. August das Gedächtnis ihrer Ankunft in Deutschland gefeiert.
In Mainz sah Walburga zum erstenmal ihren großen heiligen Verwandten Bonifazius
und wurde von ihm nach Thüringen gesandt, wo ihr Bruder Wunibald wirkte. Dieser
wies ihr zu fernerem Aufenthalt eines der Frauenklöster in Thüringen an,
vielleicht Ochsenfurt oder Kissingen. wahrscheinlicher aber blieb sie während
der nächsten Jahre in Bischofsheim ob der Tauber unter der Leitung der hl.
Lioba, die dort Äbtissin geworden war. Im Jahr 750 war bereits der hl. Wunibald
in den zur Diözese erhobenen Sprengel Eichstätt, auf das gleiche Arbeitsfeld zu
seinem Bruder Willibald gezogen. Um die vollständige Bekehrung des neuen
Bistums leichter zu ermöglichen und zu vollenden, legten die beiden Brüder auf
dem sogenannten Sualafeld am Hahnenkamm den Grund zu dem Doppelkloster
Heidenheim. Sobald die wüste, unbebaute Gegend einigermaßen urbar gemacht und mehrere
Zellen erbaut waren, beriefen die heiligen Brüder ihre Schwester Walburga mit
mehreren andren gottgeweihten Jungfrauen dorthin. Wunibald wurde als Abt des
Mönchsklostes von nun an auch der geistliche Vater und Führer seiner frommen
Schwester, die, zur Äbtissin ernannt, alsbald mit ihren Nonnen ein überaus
gesegnetes Wirken begann. Um auch den kommenden Geschlechtern die Früchte des
neu erblühten Christentums zu sichern, war ihr erstes Unternehmen die
Errichtung einer Schule. Walburga war ganz im Geiste ihrer gelehrten heiligen
Base Lioba herangewachsen und -gebildet und shcon durch ihre natürlichen Gaben
außerordentlich befähigt, die Herzen der Jugend zu gewinnen. So zeitigte denn
ihr opfervolles Wirken die schönsten Früchte. Weit im Umkreis von Heidenheim
waren Wunibalds und Walburgas Klöster der Mittelpunkt des ganzen
christlich-religiösen und karitativen Lebens. Denn schon damals vereinigten die
Nonnen mit derVerstandes- und Herzensbildung der ihnen anvertrauten Jugend im
Geist des Christentums auch jegliche Hilfe und Fürsorge in leiblicher Not und
Krankheit. Der unermeßliche Segen, der sich nach außen hin kund tat, war die
Wirkung des ganz in Gott gegründeten Glaubens- und Gehorsamslebens, das
Walburga mit ihren Gefährtinnen aus Liebe zu den Seelen, fern der Heimat, auf
sich genommen hatte.
In diese Jahre stillen,
heiligen Wirkens fallen zwei wunderbare Begebenheiten, die besonders lieblich
und hell das gottgeeinte Leben der hl. Walburga beleuchten. Eines Abends trieb
sie die Nächstenliebe zu dem nahen Sitz eines Edelmannes, dessen Tochter, noch
ein zartes Mägdlein, in schwerer Krankheit darniederlag. Als die scharfen
Wachhunde der Heiligen den Eintritt wehrten, wurden die wild aufbellenden Tiere
augenblicklich durch Walburgas Gebet beschwichtigt. Nach einer langen, in
inbrünstigem Flehen am Krankenbette des Kindes verbrachten Nacht, konnten die
beglückten Eltern ihr Töchterlein gesund und blühend, wie ehedem, in die Arme
schließen. Walburga nahm die ihr angebotenen reichen Geschenke nicht an,
sondern gab Gott die Ehre und den Dank für die erlangte Gnade.
Das Wunder betraf die
Klostergemeinde selbst. Einst, da Walburga länger als gewöhnlich dem Gebete
oblag und es bereits dunkel geworden war, bat sie ihren Kirchendiener
Gomerandus um Licht. Der aber, des langen Wartens müde, weigerte sich zu
gehorchen. Walburga, sanft und geduldig, tastete sich in stockfinsterer Nacht
in ihr Kloster, wo die Nonnen wegen Mangel an Licht auch im Dunkeln ihr
Abendbrot einnahmen. Walburga aber begab sich zum Beten in ihre stille Zelle.
Da geschah das Wunderbare. Ein taghelles Licht durchflutete mit einem Male alle
Räume des Klosters. Die freudig erschreckten Nonnen eilten, ihre Mutter
aufzusuchen, die sie in tiefem Gebet mit Gott vereinigt fanden. Sogleich wußten
sie, wem sie das wunderbare Licht zu verdanken hatten. Die heillige Äbtissin
gab wiederum Gott allein die Ehre: "Dir, o Herr, dem zu dienen ich mich
von Kindheit an entschlossen habe, danke ich für diese verliehene Gnade und
preise dich." Das Licht erlosch nicht bis zum neuen Morgen. -
So verbrachte Walburga
viele Jahre in frommem, gottinnigem Wandel und im Wohltun für den Nächsten. Im
Jahre 754 ereilte die heiligen Geschwister zu Heidenheim die erschütternde
Trauerkunde vom Martertod des heiligen Bonifazius und seiner 70 Gefährten auf
Dokkum in Friesland. Die Schüler des großen heiligen Glaubensboten bedurften
besonderer Gnade und starken Mutes, um diesen furchtbar harten Schlag in
christlicher Geduld zu ertragen; denn sie verloren ja ihren Führer und Vater,
den Begründer des Christentums in Germanien, den Felsen, auf dem es bis jetzt
geruht. Nicht viele Jahre später sollte über Walburga eine noch größere Prüfung
kommen, ihre Tugend noch härter erprobt weren. St. Wunibald, dessen Gesundheit
von Kindheit an nicht sehr stark war, hatte seine ganze Kraft der Predigt des
Evangeliums gewidmet und sie in diesem mühevollen Werk fast gänzlich verzehrt.
Der furchtbare und gewaltame Tod des heiligen Bonifazius war der mittelbare
Anlaß zu Wunibalds letztem Siechtum, dem er am 18. Dezember 761 erlag. Er
verschied in den Armen des heiligen Willibald, der aber gleich nach der
Bestattung seines Bruders zu seiner neubekehrten Herde zurückkehren mußte. Bei
Wunibalds Leichenbegängnis sollen die Kirchenglocken von Heidenheim von selbst
zu läuten angefangen und die Altarkerzen sich ohne menschliche Hilfe entzündet
haben. So wurde schon damals das heilige Leben und Sterben diesees Gottesmannes
bezeugt.
Walburgas Trauer um den
Verlust ihres geliebten Bruders, ihres heiligen Führers und Beraters, an dessen
Seite sie etwa ein Jahrzehnt segensreich gewirkt, war groß und schmerzlich und
doch durfte sie sich der Trauer nicht allzusehr überlassen, denn ihrer wartete
eine große Aufgabe. Bevor Willibald Heidenheim verließ, übertrug er seiner
Schwester auch die Leitung des verwaisten Mönchsklosters. Sie schien ihm
vermöge ihrer Tugenden und Geistesgaben mehr als alle übrigen befähigt, die
neue Bürde und Würde auf sich zu nehmen. Walburga mag wohl die erste Äbtissin
gewesen sein, die in Deutschland ein Doppekloster regierte. Nach ihr bringt die
Geschichte noch mehrere solche Beispiele. Gestützt auf Gottes Gnade und die
mächtige Fürsprache ihres seligen Bruders Wunibald, der von seinem Tode an
allgemein als Heiliger verehrt wurde, stand Walburga mit Festigkeit und Milde,
allen ein leuchtendes Vorbild, den beiden Klöstern zu Heidenheim vor.
IV. Walburgas heiliger Tod;
ihre Wunderkraft bis auf den heutigen Tag
Bis zum Jahre 779 wirkte
die große Äbtissin und Glaubensbotin unermüdlich durch Gebet und Arbeit an der Christianisierung
und Kultivierung des Bistums Eichtstätt. Über ihr seliges Hinscheiden berichtet
die Geschichte nur Spärliches. Das Heidenbrünnlein ist noch ein alter stummer
Zeuge vergangener Zeit. Könnte es reden, viel Wunderbares und Liebliches würden
wir vom opfervollen Leben und Wirken der heiligen Walburga erfahen. So wissen
wir nur, daß sie an einem Donnertag, dem 25. Februar 779, umgeben von den
trauernden Klosterfrauen, für immer von den Ihrigen ging, um reichen Lohn in
lang und heiß ersehnter ewiger Freude zu empfangen. Vielleicht kam der heilige
Willibald noch vor ihrem Tode; vielleicht hatte sie den Trost, von ihm die
heiligen Sterbesakramente zu empfangen. Walburga ershien nach ihrem Tode, noch
vor dem Begräbnis, vielen, sowohl Ordensleuten als wie auch anderen, von einem
wunderbaren Licht und Glorienschein umgeben. Von ihrem heiligen Leib ging ein
lieblicher Wohlgeruch aus und erfüllte Kirche und Kloster. Willibald bestattete
seine heilige Schwester neben dem heiligen Wunibald in der Klosterkirche zu
Heidenheim. Obwohl die heilige Walburga von ihrem Tode an verehrt und in vielen
Nöten des Leibes und der Seele angerufen wurde, geriet doch schon im folgenden
Jahrhundert ihr Grab mehr und mehr in Vergessenheit. Bischof Otkar, auf eine
wunderbare Erscheinung der hl. Walburga hin dazu veranlaßt, ließ die hl.
Gebeine Wunibalds und Walburgas im Jahre 870 feierlich nach Eichstätt
übertragen. Nach dreitägiger öffentlicher Verehrung wurde der Sarg mit St.
Wunibalds Gebeinen wieder nach Heidenheim verbracht, die der hl. Walburga in
der Kreuzkirche zu Eichstätt verwahrt. Bald darauf gründete die Heidenheimer
Nonne Lioba oder Liobilla mit ihrem Vermögen auf den ihr gehörigen Gütern in
Monheim ein Kloster für Benediktinerinnen, da in Heidenheim ihres Bleibens nicht
länger war. Lioba hatte den sehnlichsten Wunsch, wenigstens einen Teil von
Walburgas hl. Gebeinen zu besitzen, und nach vielen dringenden Bitten und
Fürbitten verstand sich Bischof Erchanbold zu einer Teilung der Reliquien. Bei
dieser Erhebung wurde zum erstenmal das sogenannte Walburgisöl wahrgenommen,
welches nach Art großer Tautropfen die hl. Gebeine bedeckte. Man sammelte
einiges davon und es erwies sich schon damals als heil- und wundertätig. In
diese Zeit fällt auch Walburgas feierliche Heiligsprechung. Einige verlegen
diese beiden Ereignisse auf den gleichen Tag, den 1. Mai 892, der bis heute in
Eichstätt als Fest der Kanonisation der hl. Walburga mit feierlicher Oktav
begangen wird. In Monheimv erblieben die dorthin übertragenen hl. Gebeine bis zum
Jahre 1542, als auch dort die Religionserneuerung mit Gewalt eingeführt wurde.
Seitdem verlor sich jede Spur dieser hl. Reliquien. Zur selben Zeit, da in
Monheim Freude und Jubel über den neuerworbenen Reliquienschatz herrschte,
brach unter den Eichstätter Bürgern Trauer und Unwille aus. Da diese nämlich im
Glauben waren, alle Gebeine ihrer so hochverehrten heiligen Schutzfrau seien
weggebracht worden, ließ Bischof Erchanbold den Schrein, der die hl. Reliquien
enthielt, nochmals öffnen und dem versammelten Volk zur Beruhigung zeigen. Von
da an nimmt die Verehrung der hl. Walburga beständig zu. -
Im Jahre 1035 wurde
vermöge einer Stiftung des Eichstättischen Domherrn, Grafen Leodegar von
Graisbach und Lechsgemünd, der Grund zur jetzigen Abtei St. Walburg gelegt. An
Stelle der Kreuzkirche und des dazugehörigen, bereits verfallenen Klosters
erbaute Bischof Heribert eine neue Kirche zu Ehren der hl. Walburga und daneben
ein Kloster, in das er mehrere Benediktinerinnen aus dem Stift Nonnberg bei
Salzburg berief. Die erste Äbtissin des neuen Klosters war Imma, eine Nichte
des Stifters Leodegar. Bei dieser Gelegenheit wurden die Reliquien der hl.
Walburga nochmals erhoben; dann wurden ihre Brustgebeine in einen steinernen
Sarg gelegt und hinter dem Hochaltar beigesetzt, wo sie bis auf den heutigen
Tag ruhen. Diese letzte Übertragung, die in das Jahr 1042 fällt, wird noch
alljährlich von den Bewohnerinnen der Abtei am 12. Oktober gefeiert. Von da an
erscheint auch der heilige sogenannte Ölfluß als öffentliches Wunder. Er
dauerte fort durch alle folgenden Jahrhunderte, und zwar jedes Jahr vom 12.
Oktober, dem Tag der Übertragung, bis zum 25. Februar, dem Todestag der hl.
Walburga.
Das sogenannte
Walburgisöl ist eine kristallhelle, farb-, geschmack- und geruchlose Flüssigkeit,
die perlenartig unter dem Sargstein sich bildet. Wegen des langsamen
Herabfließens in dicken Tropfen wurde sie von jeher mit Öl verglichen und daher
Walburgisöl genannt. Der Sarg, der die Gebeine der hl. Walburga umschließt, ist
aus weißgrauem Kalkstein, wie er in unmittelbarer Nähe der Stadt Eichstätt
gebrochen wird. Er ruht mit beiden Enden auf ebensolchen Steinen und bildet so
eine kleine Höhle, deren obere Decke der Boden des Sarges ist. Das
niederträufelnd "Öl" wird durch silberne Rinnen in vergoldeten
Schalen gesammelt. Die Klosterfrauen der Abtei füllen es in kleine
Glasfläschchen, und so wird es den Gläubigen nach Verlangen abgegeben und in
alle Teile der Erde versendet. Den übernatürlichen Ursprung des hl.
Walburgisöles bezeugt neun Jahrhunderte hindurch eine ununterbrochene Kette
wunderbarer Heilungen. Viel ist im Laufe der Zeit gesagt, untersucht und
geschrieben worden, um das Auftreten des Walburgisöles auf natürliche Weise zu
erklären. Weil aber nur gläubige Christen es in jeglicher Krankheit und Not
Leibes und der Seele vertrauensvoll anwenden, so erübrigt es sich, in diesem
Büchlein, das für andächtige Verehrer der hl. Walburga geschrieben ist, auf die
verschiedenen Ansichten und Urteile gläubiger sowie ungläubiger Naturforscher
einzugehen. Wunderbar ist auch der Umstand, daß das hl. Walburgisöl bei
freudigen, das Kloster betreffenden Ereilgnissen reichlicher und zu
ungewöhnlicher Zeit fließt, während bei traurigen Anlässen der Ölfluß gänzlich
stillstand, so damals als über Eichstätt (wegen Mißhandlung des Bischofs
Friedrich II.) der Kirchenbann verhängt war. Erst als das Interdikt aufgehoben
wurde und Bischof und Volk einen gemeinsamen Bittgang zu St. Walburgas
Heiligtum machten, zeigte sich der Ölfluß wieder. Andererseits floß das hl. Öl
z.B. am 7. Juni 1835, also zu außergewöhnlicher Zeit; es war der Tag, an dem
König Ludwig I. die Genehmigung zur Wiedereröffnung des Klosters und zur
Aufnahme neuer Novizinnen unterzeichnet hatte; die Urkunde traf jedoch erst
mehrere Tage später in Eichstätt ein. Für das außergewöhnliche Fließen des
Walburgisöles könnten noch mehrere Beispiele aus neuerer Zeit angeführt werden.
Den Hüterinnen des Heiligtums zu St. Walburg gereicht es zu großem Trost und zu
heiliger Freude, daß die Verehrung ihrer geliebten heiligen Schutzpatronin und
das Vertrauen auf ihre wundertätige Hilfe immer mehr zunimmt. Je weiter sich
die Kunde von der wunderbaren Helferin ausbreitet, desto mehr Krankheit wurd
geheilt, desto mehr Not und Schmerzen gelindert; heute wird ihr Name allüberall
vertrauensvoll angerufen und ihr hl. Öl andächtig gebraucht.
"Wunderbar ist Gott
in seinen Heiligen."
Anweisung und Gebete zum
Gebrauch des hl. Walburgisöles
Um das hl. Walburgisöl in
gottgefälliger Weise zu gebrauchen, muß man das Verlangen haben, alles das
gerne zu tun, was Gott von uns verlangt und man durch die Gnade Gottes mit
seinen schwachen Kräften wirken kann. Man soll es also niemals ohne Erweckung
wahrer Andacht genießen oder sonst verwenden, denn es hängt sehr viel von der
Art und Weise ab, wie man es braucht. Die heilsame und wundertätige Wirkung
dieses hl. Gnadenöles erfordert von Seite des Gläubigen, welcher dazu seine
Zuflucht nimmt, eine gewisse Vorbereitung.
Vor allem muß man Sorge
tragen, daß man im Stande der Gande und auch guten Willens ist, in dem Streben
nach einem gottgefälligen Lebenswandel der hl. Walburga nachzufolgen. Der
Empfang der hl. Sakramente der Buße und des Altares ist sehr anzuraten. Auch
ist es sehr nützlich, eine neuntätige Andacht zu halten und in dieser Zeit bestimmte
Andachtsübungen und andere gute Werke zu verrichten. Gelübde mache man nur nach
sorgfältiger Überlegung und nicht ohne Beirat des Beichtvaters.
Beim Gebrauche des hl.
Öles beachte man folgendes:
Vor allem erwecke ein
kindliches Vertrauen auf die Fürbitte der hl.Walburga und eine unbegrenzte
Zuversicht auf die Allmacht und Güte Gottes, welcher helfen kann und will, wenn
es zu seiner Ehre und deinem Seelenheile gereicht.
Das hl. Öl vermische man
nicht mit irgendeinem künstlichen Getränke, sondern man genieße es aus einem
reinen Löffel, höchstens mit frischem Brunnenwasser gemischt.
Bei äußeren Wunden,
kranken Augen und dergl. bestreiche man mit einer reinen Feder, die hernach ins
Feuer geworfen wid, den leidenden Teil.
Gebet vor dem Gebrauch
des hl. Öles
Allmächtiger Gott, barmherziger Vater, der du uns
deshalb mit Kreuz und Leiden heimsuchest, damit wir uns zu dir wenden und um
Hilfe anrufen: mit kindlichem Vertrauen falle ich vor dem Throne deiner
Barmherzigkeit nieder: ich bete dich an als meinen Herrn und Gott, dem ich
allein mich zu unterwerfen schuldig bin. Ich bin auch bereit, mit deiner Gnade
alles zu leiden, was du über mich verhängst; denn ich weiß, daß du ein gütiger
Vater bist, der alles zu unserm Seelenheil liebevoll und weise anordnet. Weil
es aber dein heiliger Wille ist, daß wir in unseren Trübsalen nicht verzagen,
sondern im Gebete unsere Zuflucht zu dir nehmen, so rufe ich flehentlich zu dir
und bitte dich demütig im Namen meines gekreuzigten Heilandes, durch die
Fürbitte meiner lieben Mutter Maria und der hl. Walburga, du wollest mir zu
Hilfe kommen und meine bedrängte Seele gnädig heimsuchen. Für solche Gnade will
ich mich zeitlebens dankbar erzeigen und alle meine Kräfte aufbieten, um durch
ein frommes Leben und Übung guter Werke mich deiner Erbarmung würdig zu machen.
Ich bitte dich, o mein Herr und Gott, du wollest das geringe Opfer meines guten
Willens gnädig aufnehmen und meine Bitte gewähren, wenn es zu deiner Ehre und
zu meinem Seelenheil gereicht.
Bitte für uns, o hl. Jungfrau Walburga.
Auf daß wir würdig werden der Verheißungen Christi.
O gütiger Gott, auf den allein wir hoffen und
vertrauen, verleihe gnädigst, daß wir durch die großen Verdienste und die
mächtige Fürbitte der hl. Walburga, welche du mit unzählbaren Wunderwerken verherrlicht
hast, von den Leiden und Beschwerden der Seele und des Leibes befreit werden.
Du hörst ja nicht auf, o Herr, durch die hl. Walburga die Geschenke deiner
Gnade uns mitzuteilen und voll Erbarmung deine Allmacht und Liebe uns zu
offenbaren; laß auch mich erfahren, wie mächtig die Fürbitte dieser hl.
Jungfrau ist und wie viel sie bei dem Thron deiner Barmherzigkeit vermag, damit
ich nicht nur dem glänzenden Tugendbeispiele dieser Heiligen nachfolge, sondern
auch durch die wundertätige Kraft ihrer Fürbitte erfreut werde. Durch Jesum
Christum, unsern Herrn. Amen.
Gebet zu hl. Walburga
O hl. Jungfrau Walburga, schon seit mehr als
achthundert Jahren läßt Gott an deinem Grabe und durch den Gebrauch des
heiligen Öles viele Trausende ihre Gesundheit wieder finden, auch solche,
welche von aller menschlichen Hilfe verlassen, bereits alle Hoffnung aufgegeben
haben.
Siehe, o hl. Jungfrau Walburga, auch ich habe keine
Menschenhilfe mehr zu erwarten und komme nun voll kindlichen Vertrauens zu dir.
Deine Liebe, dein zärtliches Mitleid steht auch mir offen. Laß dein heiliges Öl
auch an mir zu einem Öle des Heiles und der Freude werden und hilf mir in
diesem meinem Anliegen... Ich werde dir dafür danken, o große Heilige, und mein
Herz und meine Zunge werden den Herrn preisen für seine große Erbarmung.
Nun gebrauche das hl. Öl mit großem, kindlichem
Vertrauen, Gott werde dir die erflehte Gnade undf Hilfe durch die Fürbitte der
hl. Walburga gewähren, wenn es zu seiner Ehre und deinem Seelenheile gereicht.
Nach dem Gebrauch des hl. Öles
Man betet gewöhnlich noch drei Vaterunser, Ave Maria
mit Ehre sei dem Vater usw. zu Ehren der allerheiligsten Dreifaltigkeit.
Hierauf kann man noch folgendes Gebet verrichten:
Bitte für uns, o hl. Walburga!
Auf daß wir würdig werden der Verheißungen Christi.
O Gott, der du reich bist an Erbarmung gegen alle,
welche dich anrufen, und niemand verstoßest von denen, welche mit Demut und
Vertrauen sich dir nahen, laß auch uns die Fürbitte dieser hl. Jungfrau zuteil
werden und komm uns mit den Segnungen deiner Gnade zuvor, auf daß wir, gleich
wie wir dich als wunderbaren Gott in deiner hl. Dienerin und Jungfrau Walburga
erkennen und lobpreisen, dich ebenso als unseren barmherzigen Vater dankbar
lieben und anbeten mögen. Durch Jesum Christum, unsern Herrn. Amen.
Heilige Walburga, die du voll Mitleid alle Kranken und
Bedrängten, welche bei dir Hilfe suchen, zu deinem göttlichen Bräutigam, zu
Jesus, dem barmherzigen Samaritan, hinführest, damit sie alle von ihm geheilt
werden, führe auch mich hin zu Jesus, erflehe auch mir Heilung und Befreiung
von den Leiden, die mich umgeben, von den Schmerzen, die meine Seele
niederbeugen. Sei du meine Trösterin, meine Helferin! Du kannst ja und willst
mir helfen, wenn es der göttliche Wille ist. Voll Zuversicht bitte ich darum,
und wenn du mir geholfen, willl ich voll Liebe dir danken. Amen.
Es geschehe, werde gelobt und in Ewigkeit über alles
verherrlicht der gerechteste, höchste und liebenswürdigste Wille Gottes in
allen Dingen.
100 Tage Ablaß, einmal täglich, vollkommener Ablaß
einmal im Jahre mit Gebet für die heilige Kirche, wenn täglich gebetet, und
vollkommener Ablaß in der Todesstunde, wenn oft im Leben gebetet. Pius VII.,
19. Mai 1818.
Gebete zu Ehren der hl. Walburga und für besondere
Anliegen
Am 25. Februar, dem Todestage der hl. Walburga
Gebet
O Gott, der du unter unzähligen Gaben deiner Gnade
auch im schwachen Geschlechte deine Großtaten wirkest: verleihe gnädiglich, daß
wir den Schutz deiner heiligen Jungfrau Walburga bei deiner Barmherzigkeit
erfahren, da wir durch das Beispiel ihrer Keuschheit erleuchtet und durch den
Ruhm ihrer Wunder erfreut werden! Durch Jesum Christum, unsern Herrn. Amen.
Am 1. Mai, dem Tage derHeiligsprechung der hl.
Walburga*
Gebet
O Gott, der du die hl. Walburga gelehrt hast, dem
himmlischen Reiche das irdische nachzusetzen, verleihe uns durch ihre Fürbitte,
also durch die zeitlichen Güter hindurchzugehen, daß wir die ewigen nicht
verlieren! Durch unsern Herrn Jesum Christum. Amen.
*) Dieses Fest wird in Eichstätt am ersten Sonntag im
Mai (Maifest) mit großer Feierlichkeit und einer Oktav begangen.
Am 4. August, dem Tage ihrer Ankunft aus England
Gebet
Würdige uns, o Herr, die Gnade deines Segens durch die
Fürbitte deiner heiligen Jungfrau Walburga zu erlangen, damit wir, da wir ihren
glorreichen Namen preisen, auch ihre Hilfe in allen unsern Nöten fühlen mögen!
Durch Christum, unsern Herrn. Amen.
Am 12. Oktober, dem Feste der Erhebung ihrer hl.
Gebeine
Gebet
O Gott, der du durch den wunderbaren Ölfluß den Namen
der hl. Walburga gleich einem Öle in die Herzen deiner Gläubigen ausgegossen
hast, verleihe, daß wir durch ihre kostbaren Verdienste von dem Strome deiner
Gnade in diesem Leben erquickt werden und in dem zukünftigen das ewige Leben
schöpfen! Durch Jesum Christum, unsern Herrn. Amen.
An diesen Festen können unter den gewöhnlichen
Bedingungen, verbunden mit einem Besuchin der St. Walburgiskirche, viele hl.
Ablässe gewonnen werden. Auch kann jedes dieser Gebete zu einer neuntätigen
Andacht vor den einzelnen Festen dienen.
Litanei zur hl. Walburga
(zum Privatgebrauch)
Herr, erbarme dich unser!
Christus, erbarme dich unser!
Herr, erbarme dich unser!
Christus, höre uns!
Christus, erhöre uns!
Gott Vater vom Himmel, erbarme dich unser!
Gott Sohn, Erlöser der Welt, erbarme dich unser!
Gott Heiliger Geist, erbarme dich unser!
Heilige Dreifaltigkeit, ein einiger Gott, erbarme dich
unser!
Heilige Maria, bitte für uns!
Heilige Gottesgebärerin, bitte für uns!
Heilige Jungfrau aller Jungfrauen, bitte für uns!
Heilige Walburga, bitte für uns!
Du Lilie der Reinigkeit, bitte für uns!
Du duftendes Veilchen der Demut, bitte für uns!
Du immerwährendes Brandopfer der göttlichen Liebe,
bitte für uns!
Du Muster ausdauernder Nächstenliebe, bitte für uns!
Du glänzendes Beispiel des Gehorsams, bitte für uns!
Du Zierde der gottgeweihen Jungfrauen, bitte für uns!
Du Beispiel der Abtötung, bitte für uns!
Du Lehrerin immerwährenden Gebetes, bitte für uns!
Du strenge Nachfolgerin des Gekreuzigten, bitte für
uns!
Du auserwähltes Gefäß christlicher Vollkommenheit,
bitte für uns!
Du große Patronin Eichstätts, bitte für uns!
Du Zierde des Benediktiner-Ordens, bitte für uns!
Du glorreiche Heilige im Himmel, bitte für uns!
Du unsere wundertätige Schutzfrau, bitte für uns!
Du Zuflucht der Bedrängten, bitte für uns!
Du Trösterin der Betrübten, bitte für uns!
Du Beschützerin der Sterbenden, bitte für uns!
Du unsere Zuflucht in aller Not, bitte für uns!
Du unsere auserwählte Beschützerin, bitte für uns!
Hl. Walburga, die Gott durch unzählige Wunder
verherrlicht hat, bitte für uns!
Hl. Walburga, aus deren hl. Brustgebeinen ein
wundersames, heilsames Öl fließt, bitte für uns!
In allen Nöten und Anliegen, bitte für uns!
Zur Zeit schwerer Kämpfe und Versuchungen, bitte für
uns!
In allen Bedrängnissen und Drangsalen, bitte für uns!
In allen Gefahren, bitte für uns!
In der Todesstunde und beim Gerichte, bitte für uns!
O du Lamm Gottes, das du hinwegnimmst die Sünden der
Welt! Verschone uns, o Herr!
O du Lamm Gottes, das du hinwegnimmst die Sünden der
Welt! Erhöre uns, o Herr!
O du Lamm Gottes, das du hinwegnimmst die Sünden der
Welt! Erbarme dich unser, o Herr!
Christus, höre uns!
Christus, erhöre uns!
Bitte für uns, o hl. Jungfrau Walburga!
Auf daß wir würdig werden der Verheißungen Christi!
Gebet
Allmächtiger, barmherziger Gott, welcher du alle
unsere Schwachheiten heilest, verleihe uns, wir bitten dich, in Ansehung der
Verdienste deiner großen Dienerin Walburga, daß wir, da wir in all unseren
Ängsten und Nöten zu ihrem Schutz und ihrer Fürbitte fliehen, von allen Übeln
des Leibes und der Seele durch deine Barmherzigkeit befreit werden.
Barmherzigster Jesus, der du die heilige Jungfrau
Walburga mit fortgesetztem Glanze der Wunderzeichen verherrlichst, verleihe uns
gnädig, daß wir das, was wir durch ihre Verdienste eifrig begehren, durch ihre
Fürbitte wirklich erlangen. Der du lebst und regierst von Ewigkeit zu Ewigkeit.
Amen.
O Gott, dessen Allmacht und Güte wir in dem
gnadenreichen Ölfluß der hl. Walburga anbeten und preisen, wir bitten dich
demütigst im Namen und durch die Verdienste dieser deiner heiligen Dienerin,
daß wir, mit dem Öle deiner Barmherzigkeit erfreut, die Gesundheit der Seele
und des Leibes erhalten mögen. Durch Christum, unsern Herrn. Amen.
Gebet in körperlichen Leiden
Heilige Walburga, die du mitleidigen Herzens alle
Kranken und Bedrängten, welche bei dir Hilfe suchen, zu deinem göttlichen
Bräutigam, zu Jesus, dem barmherzigen Samaritan hinführest, damit sie alle von
ihm geheilt werden; führe auch mich hin zu Jesus, erflehe auch mir Heilung und
Befreiung von den Leiden, den Schmerzen, die meine Seele niederdrücken. Sei du
meine Trösterin, meine Helferin; du kannst und willst mir ja helfen, wenn es
der göttliche Wille ist. Voll Zuversicht bitte ich dich darum, und wenn du mir
geholfen, will ich voll Liebe dir danken.
Will Gott den Kelch des Leidens aber nicht von mir
hinwegnehmen, so erflehe du, meine hl. Beschützerin, mir die noch größere
Gnade, daß ich beharrlich im Gebete, fröhlich in der Hoffnung und geduldig in
der Trübsal sei und so voll Zuversicht entgegenharre jenem Augenblicke, in dem
der Herr das Kreuz mir abnehmen und mich barmherzig in die Zahl derjenigen
aufnehmen wird, welche aus großer Trübsal kommen, und ihre Kleider
weißgewaschen haben in dem Blute des Lammes und in den Tränen der Buße. Amen.
Gebet um eine Gott wohlgefällige Berufswahl
O große hl. Walburga, du wunderbare Jungfrau, die du
dem Rufe Gottes so bereitwillig gefolgt bist und die vielen Gnaden so treu
benützt hast, erlange mir die Gnade, zu erkennen, zu welchem Stande mich die
göttliche Vorsehung bestimmt hat! Lasse nicht zu, daß ich bei dieser so
wichtigen Wahl irre gehe, von welcher mein Glück und vielleicht mein ewiges
Heil abhängt! Mache vielmehr, daß ich, über den göttlichen Willen erleuchtet,
treu demselben folge und den Weg antrete, den mir der Herr bestimmt hat und der
mich zur ewigen Glückseligkeit führen soll! Amen.
Gebet um die Gnade der Beharrlichkeit
O mein göttlicher Heiland, du hast einst verheißen:
"Siehe, ich bin bei euch, alle Tage bis ans Ende der Welt", o bleibe
auch bei mir bis an das Ende meines Lebens und laß mich nie von dir geschieden
werden. Flöße mir den tiefsten Abscheu vor jeder, auch der kleinsten Sünde ein;
denn nur die Sünde kann mich von dir trennen und mich unglücklich machen.
Siehe, Herr, ich will bei dir bleiben; ich will dir anhangen; ich will dich
lieben bis zum Tode. O verleihe mir die unschätzbare Gnade, daß mein letzter
Seufzer, mein letzter Atemzug ein Akt vollkommener Liebe zu dir sei, damit ich
dich dann lieben kann in alle Ewigkeit.
Du aber, heilige Walburga, du getreue und beharrliche
Dienerin und Braut Jesu, erflehe mir die notwendigste aller Gnaden, daß ich im
Dienste und in der Liebe Jesu und Mariä getreu ausharre, bis der Herr mich
ruft, um dann mit dir und allen Heiligen Gott ewig zu lieben und zu loben.
Amen.
Gebet um eine glückselige Sterbestunde
O liebreiche Jungfrau, hl. Walburga, ich erinnere dich
an die kostbaren Gnaden, die dir Gott in deiner Todesstunde verliehen hat, an
den süßen Trost und die Zuversicht, mit der du deinem himmlischen Bräutigam
entgegengehen konntest und bitte dich demütig, du wollest mir durch deine
Fürbitte die Gnade erflehen, mein Leben nach dem deinigen einzurichten, um dann
einmal glücklich zu sterben. Deinem mütterlichen Herzen empfehle ich die Sorge
für mein ewiges Heil. Bricht der Tag an, welcher mein armes Leben beschließen
soll, so erlange mir von unserm Herrn Jesus Christus die Gefühle, welche mich
Gnade vor meinem Richter werden finden lassen. Mit Maria, der süßen Zuflucht
der Sünder, und meinem Schutzengel erbitte mir durch die Verdienste meines
Erlösers, daß der letzte Seufzer meines Herzens ein Akt der vollkommenen
Liebesreue über alle meine Sünden sei. Amen.
Ein vollkommener Ablaß für die Sterbestunde
Papst Pius X. hat durch ein Dekret der
Ablaß-Kongregation vom 9. März 1904 allen Gläubigen einen vollkommenen Ablaß
für die Sterbestunde gewährt, wenn sie einmal während ihres Lebens an einem
beliebigen Tage nach würdigem Empfang des hl. Bußsakramentes und der hl.
Kommunion andächtig folgendes Gebet verrichten:
Herr, mein Gott, schon jetzt nehme ich jede Art des
Todes, wie es dir gefallen wird, mit allen ihren Ängsten, Leiden und Schmerzen
mit voller Ergebung und Bereitwilligkeit an.
Durch diese Ablaßgewährung ist es jedem Gläubigen sehr
leicht gemacht, sich schon in gesunden Tagen die große Gnade zu sichern, einst
in der Todesstunde eines vollkommenen Ablasses teilhaftig zu werden. Außer den
angegebenen Bedingungen ist weiter nichts erfordert. Diese Bedingungen kann man
an einem beliebigen Tage erfüllen, des Ablasses teilhaftig wird man aber erst
im Augenblick des Todes. Auch geht der Ablaß nicht verloren, wenn man nach
Erfüllung der Bedingungnen das Unglück hätte, in eine schwere Sünde zu fallen,
wenn man nur dann im Augenblicke des Todes selbst wieder im Zustande der Gnade
sich befindet.
SOURCE : https://web.archive.org/web/20190706210630/http://immaculata.ch:80/verlag/walburga1.htm
SAINTE WALBURGE : vie et œuvre : https://web.archive.org/web/20081118151100/http://www.walbourg-hinterfeld.fr/article.php3?id_article=47
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