Marguerite d oingt biography channel
Again from her meditations we know that she entered the Carthusian monastery of Poleteins in response to the Lord's call, leaving everything behind and accepting the strict Carthusian Rule in order to belong totally to the Lord, to be with him always. She wrote: "Gentle Lord, I left my father and my mother and my siblings and all the things of this world for love of you; but this is very little, because the riches of this world are but thorns that prick; and the more one possesses the more unfortunate one is.
And because of this it seems to me that I left nothing other than misery and poverty; but you know, gentle Lord, that if I possessed a gentle thousand worlds and could dispose of them as I pleased, I would abandon everything for love of you; and even if you gave me everything that you possess in Heaven and on earth, I would not consider myself satiated until I had you, because you are the life of my soul, I do not have and do not want to have a father and mother outside of you" ibid.
We also have little data on her life in the Carthusian monastery. We know that in she became its fourth Prioress, a post she held until her death, 11 February From her writings, however, we do not deduce particular stages in her spiritual itinerary. She conceived the entirety of life as a journey of purification up to full configuration with Christ.
He is the book that is written, which is inscribed daily in her own heart and life, in particular his saving Passion.
Marguerite d oingt biography channel
In the work "Speculum", referring to herself in the third person Marguerite stresses that by the Lord's grace "she had engraved in her heart the holy life that Jesus Christ God led on earth, his good example and his good doctrine. She had placed the gentle Jesus Christ so well in her heart that it even seemed to her that he was present and that he had a closed book in his hand, to instruct her" ibid.
Every day, beginning in the morning, Marguerite dedicated herself to the study of this book. And, when she had looked at it well, she began to read the book of her own conscience, which showed the falsehoods and lies of her own life cf.
Library : Marguerite d’Oingt | Catholic Culture: Marguerite d'Oingt (probably –11 February ) was a French Carthusian nun and celebrated mystic. She was also among the earliest identified women writers of France. [1] Marguerite was born into the locally powerful family of the seigneurs of Oingt in Beaujolais, who became extinct in for want of male heirs.
And she did this so that Christ's life would be imprinted in her soul in a permanent and profound way, until she was able to see the Book internally, that is, until contemplating the mystery of God Trinity cf. Through her writings, Marguerite gives us some traces of her spirituality, enabling us to understand some features of her personality and of her gifts of governance.
She lived a life rich in mystical experiences described with simplicity, allowing one to intuit the ineffable mystery of God, stressing the limits of the mind to apprehend it and the inadequacy of human language to express it. She showed an outstanding aptitude for governance, combining her profound mystical spirituaI life with service to her sisters and to the community.
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Significant in this connection is a passage of letter to her father: She wrote: "My dear father, I wish to inform you that I am very busy because of the needs of our house, so that I am unable to apply my mind to good thoughts; in fact; I have so much to do that I do not know which way to turn. We did not harvest the wheat in the seventh month of the year and our vineyards were destroyed by the storm.
Marguerite was born into the locally powerful family of the seigneurs of Oingt in Beaujolais, who became extinct in for want of male heirs. Along with Marie de France , Marguerite is one of the first women poetesses in France of whom any record survives. She habitually wrote in Latin , of which her knowledge was comparable with that of the male clerics of the age.
We did not harvest the wheat in the seventh month of the year and our vineyards were destroyed by the storm. In the dynamism of mystical life, Marguerite valued the experience of natural affections, purified by grace, as a privileged means to understand more profoundly and to second divine action with greater alacrity and ardour.
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The reason lies in the fact that the human person is created in the image of God and is therefore called to build with God a wonderful history of love, allowing himself to be totally involved in his initiative. The God-Trinity, the God-love who reveals himself in Christ fascinated her, and Marguerite lived a relationship of profound love for the Lord and, in contrast, sees human ingratitude to the point of betrayal, even to the paradox of the Cross.
She says that the Cross of Christ is similar to the bench of travail. Jesus' pain is compared with that of a mother.
She wrote: "The mother who carried me in her womb suffered greatly in giving birth to me, for a day or a night, but you, most gentle Lord, were tormented for me not only for one night or one day, but for more than 30 years! How bitterly you suffered because of me throughout your life! And when the moment of delivery arrived, your work was so painful that your holy sweat became as drops of blood which ran down your whole body to the ground" ibid.
In evoking the accounts of Jesus' Passion, Marguerite contemplated these sorrows with profound compassion. But all these pains Dear friends, Marguerite d'Oingt invites us to meditate daily on the life of sorrow and love of Jesus and that of his mother, Mary.
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Here is our hope, the meaning of our existence. From contemplation of Christ's love for us are born the strength and joy to respond with the same love, placing our life at the service of God and of others. That is why it seems to me that Later she wrote in Franco-Provencal, which suggests a readership that perhaps included the laity, or at least an audience less skilled in Latin than Marguerite.
By , she had completed her most popular work, the vernacular Speculum Mirror ; a Carthusian prior took this work to the General Chapter at the Grande Chartreuse, where it was approved for copying and distribution. References in her letters suggest that she wrote several works that have not survived; her last extant work was written sometime after , Vie de sainte Beatrice d'Ornacieux , about a nun at another charterhouse, whom the Carthusians believed to be a saint.