Julian of Norwich

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Julian’s Comments (9)

To read Julian’s Revelations in order, which is far better, begin at the Introduction. She continues here a remarkably interwoven, almost triple-plaited, study of the nature and relationship between the soul and its Creator which she began in chapter 52 .

God was never displesid with His chosin wif; and of three properties in the Trinite, faderhede, Moderhede, and lordhede; and how our substance is in every person, but our sensualite is in Criste alone

Fifty-eighth chapter

God, the everlasting, blissful Trinity,
eternal, outside all beginning,
intended to make mankind eternal,
which fair nature was first assigned
to His Son, the Second Person.

And in the Trinity’s full accord,
He made us all at one,
uniting us, one with Himself,
by which union we are kept, clean
and noble as we were made.

By virtue of that precious union
we love our Maker: liking Him,
praising Him, thanking Him,
and endlessly treasuring Him.

And this is the work continually wrought
in every soul to be saved,
which is God’s intent as described above.

Thus in our making
God almighty is our kindly father,
God all-wise is our kindly Mother,
with the Holy Spirit’s love and goodness,
all one God, one Lord.

And in that knitted unity
He is our very true spouse,
and we His beloved wife, His fair maiden,
His wife with which He is never displeased.

For He said,
I love you, and you love me, and our love shall never be divided.

In the work of the whole blessed Trinity
I saw and understood these three properties:
the property of the fatherhood,
the property of the motherhood,
the property of the lordship,
in one God.

In our Almighty Father we are kept
in the bliss of our kindred substance,
created in Him at our making
outside all beginning.

In the Second Person, in mind and wisdom,
we have our keeping in our sensuality,
our restoration and saving,
for He is our Mother, brother, and saviour.

And in our good Lord the Holy Spirit
we have our reward and harvest
for our life and our work;
and endless surpassing of all we desire,
in His marvellous courtesy,
by His high plentiful grace.

For all our life is in three:
In the first we have our being,
in the second we have our increase,
and in the third we have our fulfillment.

The first is kindship, the second is mercy, the third is grace.

For the first, I saw and understood,
the high might of the Trinity is our father,
the deep wisdom of the Trinity is our Mother,
the great love of the Trinity is our Lord;
and all this we have in kinship
and in our substance, made in God.

Furthermore I saw the Second Person,
which is our Mother substantial,
that same dear, worthy person
is become our Mother sensual

For we are doubly of Gods making,
that is to say, substantial and sensual.
Our substance is the higher part,
which we have in our father God Almighty.

The Second Person of the Trinity
is our kindred Mother, made in our substance,
and in whom we are grounded and rooted.
He is our Mother in mercy,
taking flesh in our sensuality.

Thus our Mother works in us in various ways,
in whom our parts are kept undivided.
In our Mother Christ we profit and increase;
in mercy He remakes and restores us;
and by the virtue of His passion
and His death and uprising,
unites us to our substance.

Our Mother works in mercy to all His children
who are compliant and obedient to Him.

Grace works with mercy in two properties
of the third person, the Holy Spirit.

He works rewarding and giving:
reward is the Lord’s liberal payment
deserved and given him that has travailed;
giving is a courteous action He does
with free grace, fulfilling and surpassing
all that creatures deserve.

Our substance is our father, God Almighty,
our substance is our Mother, God all-wise,
our substance is our Lord, the Holy Spirit, God all-good

We exist in our father, God Almighty;
remade, restored, united and made perfect
in our Mother Christ of mercy,
fulfilled, yielded and given in grace
by the Holy Spirit.

For our substance is whole in each person
of the Trinity, which is one God.
And the sensuality of our soul
is only in Jesus Christ, the second person,
in whom is the Father and the Holy Spirit;
in Him, by Him, we are mightily freed
of Hell and the wretchedness in earth,
worshipfully brought up into Heaven,
blissfully made one with our substance,
increased in riches and nobility
by all the virtues of Christ, and
the grace and work of the Holy Spirit.

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Julian’s Comments on Her Revelations (6)

To read Julian’s Revelations in order, which is far better, I suggest you begin at the Introduction

Chapter 53

The kindness of God assigneth no blame to His chosen, for in these is a godly will that never consent to synne. For it behovyth the ruthfulhede of God so to be knitt to these that ther be a substance kept that may never be departid from Hym.

He wants us to know He looks no harder
on the fall of any creature that shall be saved
than He looked on Adam’s fall,
who we know was endlessly loved,
kept secure in his greatest need,
and now blissfully restored in high surpassing joy.

For our Lord God is so good,
so gentle and courteous
that He never blames those by whom
He shall ever be blessed and praised.

Here, and in an increasing number of places,
Julian refers back to the apparent conflict,
at the end of Chapter 50,
between the her visions given by God in Christ
and the teaching of the church
of sin, blame, damnation and hellfire.

I used to think she was treading a careful path
in fear of echoes of the Spanish Inquisition,
but she finds a sure way through the apparent conflict.

My desire was partly answered I this,
and my great awe somewhat eased
by the lovely gracious showing of our good Lord,
in which I saw and understood, fully, securely,
that in every soul to be saved is a godly desire
that never assented to sin, nor ever shall;
a desire so good that it never wishes ill,
but forever continually wishes and works good in God’s sight.

Therefore our Lord wants us to know
in faith and belief, namely and truly,
that we all have this blessed will
whole and safe in our Lord Jesus Christ.

For that same nature that shall fill Heaven
shall, in God’s righteousness,
be so knitted and united in Him
that its substance can never be parted from Him,
by His own good will and endless foreseeing purpose.

Yet notwithstanding this true knitting, this endless union,
mankind’s redemption and restoration is necessary,
profitable in everything;
for the same intent, to the same end,
that Holy Church teaches us in our faith.

For I saw God never began loving mankind.
For just as mankind shall, in endless bliss,
fulfil God’s joy in His works,
so mankind has been in God’s foresight,
known and loved beyond all beginning
in His true intent, and the whole Trinity’s endless assent.

The Trinity’s Second Person would be the soil,
and head, of this fair nature,
out of whom we are all come,
in whom we are all enclosed,
into whom we shall all entwine,
finding our full Heaven in Him in everlasting joy,
in the blessed Trinity’s foreseeing purpose
from outwith all beginning.

Before He made us, He loved us;
and when we were made we loved Him;
a love made of the Holy Spirit’s kindred, substantial goodness,
mighty in reason, in the power of the Father’s might,
and wise in the wisdom of the Son’s mind.
So man’s soul is made of God,
and in that making, bound into God.

Thus I see man’s soul is made of nought,
that is to say it is made, but out of nothing else.
When God made man’s body, He took clay of earth,
matter mingled and gathered of all bodily things,
and from it made man’s body.

But in making man’s soul, He used nothing,
He simply made it.
Its nature is truly one with the maker,
who is substantial, unmade, God.

So there neither may nor shall be
anything between God and man’s soul.
In this endless love man’s soul is kept whole
as the revelations mean and show.
In this endless love God leads and keeps us,
and we shall never be lost.

He wants us to know that our soul is life,
which, in His goodness and grace,
shall last in Heaven without end,
loving Him, thanking Him, praising Him,
and just as we shall endlessly be,
so we were treasured by God,
kept safe, known, loved,
from beyond the beginning.

In this He wishes us to know
mankind is the noblest thing He ever made.
And the fullest substance, the highest virtue,
is the blessed soul of Christ.

He wants us to know His dear, worthy soul
was preciously knit to Him in its making,
a knot so subtle and mighty that it is united to God,
in which union it is made endlessly holy.

Furthermore, He wishes us to know
that all souls to be saved endlessly in Heaven
are knit and bound in this union,
made holy in this holiness.

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Julian’s Comments (5)

To read Julian’s Revelations in order, which is far better, I suggest you begin at the Introduction

Chapter 52

God enjoyeth that He is our fadir, mother, and spouse, and how the chosen have here a medlur of wele and wo, but God is with us in three
manner; and how we may eschew synne but never it perfectly as in heaven.

I saw God treasures being our father, our mother,
our true spouse, and our soul His beloved wife.
Christ treasures being our brother,
Jesus, our Saviour.

I see there are five high joys in which He wishes
us to treasure Him, praising Him, thanking Him, loving Him,
endlessly delighting in all that shall be saved,

In this life we have a marvellous mix:
wealth of our Lord Jesus’ resurrection
and wretched mischief of Adam’s fall and dying.
By Christ we are steadfastly kept,
by His touching grace we are raised
in secure trust of salvation.

By Adam’s fall we are so broken,
made by so many sins and sundry pains,
so dark and blind we can scarce take any comfort.

But in our mind we await God,
faithfully trusting His mercy and grace, 
this is His work in us,
in His goodness He opens our mind’s eyes to see
sometimes more, sometimes less, as God makes us able;
now being raised into one,
now falling into the other.

This mixture so astonishes us
we scarcely know which way we,
or our fellow Christians stand,
for the wonder of this divided feeling,
but that same holy assent we give God
when we feel Him, truly wishing to be with Him
with all our heart, all our soul, and all our might.
Then we hate and despise our evil stirrings,
and all that might occasion sin, spiritual and bodily.

Yet nevertheless when this sweetness is hidden,
we fall again into blindness
and divers woes and tribulations.

This is our comfort, that we know in our faith,
that by the virtue of Christ our keeper
we never assent to it, but complain against it,
enduring pain and woe, praying,
until He shows Himself to us again.

So we stand in this medley every day of our life,
but we trust that He is lastingly with us,
and that in three ways:

He is with us in Heaven, truly man,
in His own person, drawing us up,
which was shown in His spiritual thirst.

And He is with us in earth, leading us,
which was in the third showing
where I saw God in a point.

He is with us dwelling endlessly in our soul,
ruling us, caring for us.
as I shall say in the sixteenth showing.

So in the servant was shown the mischief,
the blindness, of Adam’s fall,
and in the servant was shown the wisdom,
the goodness, of God’s Son.

In the lord was shown the regret,
the pity, of Adams woe;
and in the lord was shown the high nobility,
the endless worship mankind receives
by His dear worthy Son’s passion and death.

Therefore He treasures His falling mightily,
for the height, the fullness of bliss mankind receives,
surpassing all we should have had
if He had not fallen.

And thus to see this overpassing nobility
my mind was led to God
when I saw the servant fall.

And so we have now matter of mourning,
for our sin is the cause of Christ’s pains,
And we have lasting joy,
for the endless love which led Him to suffer.
And so the creature that sees and feels love
working by grace hates nothing more than sin.

For of all things to my sight, love and hate are hardest
and most unmeasurable contraries.

nevertheless I saw and understood our Lord’s meaning,
we may not in this life keep ourselves from sin
as holy in fully clean we shall be in Heaven.

But by grace we may avoid sins
which would lead to endless pain
as Holy Church teaches, and avoid pardonable sins
according to our strength.

And if we fall in our blindness and wretchedness,
we rise readily, knowing the sweet touch of grace,
willingly, according to Holy Church’s teaching,
looking back on the sin in grief, going on to God in love;
neither falling over-low inclined to despair,
nor being over reckless as if we did not care,
but nakedly, knowing our frailty,
that we may not stand a twinkling of an eye but by grace,
reverently cleaving to God, trusting Him alone.

For God’s vision differs from man’s,
and man’s vision differs from God’s.
For it belongs to man to meekly accuse himself,
and it belongs to the proper goodness of our Lord God
to courteously excuse man.

These are the two ways the lord beheld
his beloved servant’s fall.
One outward, meekly and mildly
with great regret, pity and endless love.

And rightly our Lord wishes us to accuse ourself,
wilfully, truly seeing and knowing our fall,
and all the harm that comes of it,
and that we may never restore it,
and by this, wilfully and truly see and know
His everlasting love in which He holds us.
and His plenteous mercy.

Graciously seeing and knowing both together
is the meek self-accusing our Lord asks of us,
and He works it; and then it is.

This is the lower part of man’s life,
shown outwardly in the lord’s regard for his servant
which I saw in two parts: one, man’s rueful fall;
the other, the worshipful atonement our Lord made for man.

The other regard was shown inwardly,
higher and all one. 
For the life and the virtue we have
in the lower part is of the higher;
it comes down to us in His kindred love of ourself by grace.

there is nothing between one and the other,
it is all one blessed love working double in us.

For in the lower part are pains and passions,
regrets, pities, mercies and forgiveness,
and such other as are profitable.

 But in the higher part are none of these,
but all one hey love and marvellous joy,
in which all pains are greatly restored.

In this our good Lord showed not only our excusing,
but also the worshipful nobility He shall bring us to,
turning all our blame into endless worship.

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Julian’s comments on her Revelations (3)

(Julian’s Revelations are far better read in order. If you wish to do so I suggest you begin at the Introduction> )

Continuing the example in chapter 51 of the lord and servant …

For twenty years after the showing, save three months,
I had inner teaching, as I shall say.
Take heed to all the properties and conditions shown in the example
though you think they are misty and seem indifferent to you.

I assented willingly with great desire,
seeing inwardly and earnestly
all the points and properties that had been shown, 
as far as my wit and understanding would serve,
beginning with my observation of the lord and the servant,
…
How the lord sat,
the place he sat on,
the colour of his clothing and its style,
his outward expression and nobility, and inner goodness;
the way the servant stood, where and how,
his clothing, its colour and shape, his outward behaviour,
and his inner goodness and willingness.

The lord that sat solemnly in rest and peace,
I understood to be God.
I understood that the servant that stood before the lord,
was shown for Adam,
that is to say, one man was shown, and his falling,
to show how God regards any man and his falling.
For in the sight of God, all mankind is one man,
and one man is all mankind.

In the fourteenth century when this was written ‘he’, ‘she’, and ‘man’, all meant ‘person’. To show gender it was necessary to add descriptive syllables such as hus-bound-man, wif-man etc. according to their intended use. He and she were simply words for ‘that person’ in different dialects.

This man’s strength suffered and became feeble,
his mind was stunned, and he no longer saw his lord; 
but his desire remained whole in God’s sight, which I saw our Lord commend and approve.

But he was stopped, blinded from knowing his own will,
which was great sorrow and unease to him.
For he neither he saw his loving lord clearly,
who was meek and mild to him,
nor truly how his loving lord saw him.

And I know well,
when these two are wisely and truly seen,
we shall, in part, get rest and peace here,
and the fullness of the bliss of Heaven by His bountiful grace.
This began the teaching I had then,
so I might learn how He regards us in our sin.

I saw then that only pain blames and punishes,
and our courteous Lord comforts and grieves;
to the soul He is always a shining face,
loving and longing to bring us bliss.

The place where our Lord sat was simple,
on the earth, barren and deserted,
alone in the wilderness.
His clothing, wide, long, fully befitting a lord.
The colour of His cloth was blue as azure, calm and fair.
His face was merciful, light brown and fulsome;
His eyes, black, most fair and seemly,
filled with loving devotion;
and within Him, a high refuge,
long, broad, and full of endless heavens.

His continual loving regard for His servant,
particularly in his falling,
I thought might melt our hearts for love,
and burst them in two for joy;
it seemed a mixture marvellous to behold –
part regret and pity, part joy and bliss.

The joy and bliss pass regret and pity
as far as Heaven is above Earth.
The pity was earthly, the bliss was heavenly.
The Father’s regret and pity was for Adam’s falling,
His most loved creature.
The joy and the bliss was of His beloved Son,
who is equal with the Father.

The merciful regard of His lovely face
filled all the earth,
it went down with Adam into Hell,
its continual devotion kept Adam from endless death.
And His mercy and pity dwell with mankind
until we come up into Heaven.    

But man is blinded in this life;
we may not see our Father, God, as He is.
When He in His goodness shows Himself to Man,
He shows Himself, homely, as a man.

But I saw truly,
we ought to know and believe the Father is not man.
His sitting on the barren, desert earth means this:
He made man’s soul to be His city, His dwelling place,
the most pleasing of all His works.

When man fell into sorrow and pain,
he was no longer fit to serve that noble office.
But our kind Father would assign him no other place.
He sits upon the earth awaiting mankind which is mingled with earth
until by His grace His dear Son had bought His city again
into noble fairness by His hard works.

The blueness of His clothing shows His steadfastness;
the brown-ness of His fair face
with the seemly darkness of His eyes
showed His holy sobriety;
The largeness of His clothing
fair, flaming about,
showed that He hath enclosed within Him
all heavens, all joy and all bliss.

This was shown in a moment;
I saw the Lord delighting highly in the worshipful restoration
He will and shall bring His servant by His plenteous grace.

And yet I wondered;
watching the lord and the servant,
I saw the lord sitting solemnly,
the servant standing reverently before him,
in the servant is a double understanding,
one without, another within.
Outwardly, he was clad simply, a labourer dressed for work,
and he stood close to the lord,
not equally by him, but partly aside on the left.

His clothing was a white tunic,
single, old, and very defaced,
dyed with sweat of his body, fitting him skimpily and short,
as it were an handful benethe the knee,
bare, almost worn out, ragged and torn.
I marvelled greatly at this, thinking
it unseemly clothing for a servant so highly loved,
to stand before so worshipful a lord.

Inwardly, in him was shown a love for the lord
just like the lord’s love for him.
The servant wisely saw he had just one duty,
to devotedly honour his lord.
Out of love, with no regard to himself
nor to anything that might befall him,
he started and ran hastily at his lord’s sending
to do his will and return his worship.
For it seemed by his outward clothing
that he had been his lord’s labourer for a long time.

And by the inner sight I had,
in both the lord and the servant,
it seemed he was beginning new work,
which he had never been sent on before.

There was a treasure in the earth which the lord loved.
I wondered what it might be and was answered in my mind:
It is a pleasant food loved by the lord.
For I saw the lord seated as a man,
with neither meat nor drink there to serve him
which was strange.

Also strange was that this solemn lord had only one servant,
him that he sent out.
I watched, thinking what labour the servant should do,
knowing he should do the greatest, hardest labour that is.

He should be a gardener,
digging, ditching, labouring, sweating,
turning the earth upside-down, going deep,
and watering the plants on time.
He should keep working making sweet streams flow
and noble and plenteous fruits spring up,
to bring before the lord and serve him to his liking,
never ceasing till he had prepared this food as he knew the lord liked,
then take it, with drink and meat, bearing it worshipfully to his lord.

All this time the lord should sit on the same place
awaiting his servant whom he sent out.
Yet I wondered where where the servant came from
For I saw the lord had endless life in himself
and all manner of goodness,
except that treasure that was in the earth,
which had its roots in the lord
in a marvellous depth of endless love
But it was not all to his worship till this servant had worthily prepared it,
and brought it before him himself in his presence.
And apart from the lord there was nothing but wilderness.

I understood nothing of what this example meant,
and wondered where the servant came from.

In the servant is understood the Second Person in the Trinity;
and the servant is understood as Adam,
meaning all mankind.

And therfore when I say the Son, it means the Godhead which is equal with the Father;
and whan I sey the servant, it means Christ’s manhood which is true Adam.

By the nearness of the servant is understood the Son,
and by the standing on the left side is understood Adam.

The lord is the Father, God;
the servant is the Son, Christ Jesus;
the Holy Ghost is the equal love in them both.
When Adam fell, God’s Son fell.

By the true unity made in Heaven,
God’s Son may not be separate from Adam,
for by Adam I understand all mankind.

Adam fell from life to death
into the vale of this wretched world,
and after that into Hell.
God’s Son fell with Adam into the vale of the Maiden’s womb,
who was the fairest daughter of Adam,
and to excuse Adam from blame in Heaven and in earth,
He fetched him, mightily, out of Hell.

The final part of this, one of the longest of Julian’s chapters, follows here next week.

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Julian’s Comments (2)

Julian’s Comments (1)

Chapter 51

The answere to the doute afor by a mervelous example of a lord and a servant; and God will be abidyn, for it was nere twenty yeres after ere she fully understode this example; and how it is understod that Crist syttith on the ryth hand of the Fader. Fifty-first chapter.

And then our courteous Lord answered
in a parable, a wonderful example,
of a lord with a servant,
giving me insight into both my doubts.
This sight was shown double,
both in the lord, and in his servant.

One part was shown spiritually
but with bodily likeness,
and the other part more spiritually
without bodily likeness.

Thus for the first:
I saw two persons in bodily likeness,
that is to say, a lord and a servant.
In spirit, I also saw the lord was sitting,
solemn, in rest and in peace;
the servant standing by,
reverently ready to do his lord’s will.

The lord looks upon his servant lovingly,
and sweetly and meekly sends him
to a certain place to do his will.

The servant, not only goes
but suddenly starts and runs
in great haste, loving to do his lord’s will,
but shortly falls in a small ravine
causing himself great soreness.
He groans and moans, and wails and writhes,
but cannot get up or help himself
in any way.

But I only saw discouragement in him;
and nothing worse than that
He did not turn his face on his loving lord,
who was full of comfort and quite near him;
but like a feeble, unwise man
he only thought of his feelings all the time,
enduring in his woe,
in which he suffered seven great pains.

First the sore bruising of his fall
which was physical pain to him.
Second, the heaviness of his body.
Third the feebleness following these two.
Fourth, he was blinded in his reason,
so shocked he had almost forgotten his own love.
Fifth, that he could not get up.
The sixth was most amazing to me
which was that he lay alone.
I looked all around,
and far nor near, high nor low,
I saw no help for him.

The seventh was the place where he lay:
long, hard, and grievous.
I wondered how he could meekly suffer all this woe.

I watched carefully for any fault in him,
any blame his lord held him in,
and truly there was none.
His fall was caused by his good will
and his great desire alone.
He was as unhateful and as good inwardly
as when he stood before his lord
ready to do his will.

And this is how his loving lord,
constant and tender, watched over him now,
with a double expression –
first: outward, fully meek, mild,
with great grief and love;
second: inward, more spiritual.
This guided my understanding of the lord,
he delighted highly in the honourable rest
and nobility he wished to bring his servant
by his plentiful grace.

Keeping both in mind,
my thoughts were drawn to the first.

Then this courteous lord thought:
See, see, my beloved servant,
what harm and unease he has taken
in my service, for my love,
yes, and for his good will;
should I not reward him
for his affray, his fear, his hurt and injury
and all his woe?

And should I not give him a gift,
better and more to be honoured
than his own health should have been?
I think not to do so would be ungracious.

An inward, spiritual showing of the lord’s thoughts
came down into my soul.
I saw that it was fitting,
considering his greatness and honour,
that his dear servant he loved so much
should be rewarded, truly, blissfully, endlessly,
above what should have been if he had not fallen.
So much that his falling and his woe
shall be turned to high, surpassing worship;
to endless bliss.

Here, the vision vanished.
Our good Lord guided my mind
in the Revelation to the end.
But despite all this guidance,
the wonder of the example never left me
for I thought it was given me in answer to my doubts.

Yet I could not be fully eased,
for in the servant that was shown for Adam,
as I shall show,
I saw many varied properties
that could in no way refer to one Adam.

I was greatly confused.
For, at that time, this wonderful example
was not fully explained to me;
three properties of the revelation
were deeply hidden in its mysterious example.

Nevertheless, I saw and understood,
that every showing is full of secrets.
Now I am somewhat eased, and can tell those three properties.

First is the early teaching I understood then.
Second, the inward learning I have understood since.
Third, the whole revelation from beginning to end,
that is to sey, of this book,
which our Lord God, of His goodness
often freely brings to light my understanding.

These three are so united in my mind
that I cannot, may not, separate them.
And as these three are as one,
I have been taught to believe
and trust in our Lord God,
that in the same goodness and purpose in which He showed it,
so, by that same goodness and purpose,
He shall declare it to us when it is His will.

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Julian’s comments on her first 14 revelations (1).

Julian’s Comments (2)

Chapter 44

Of the properties of the Trinite; and how mannys soule, a creature, hath the same properties, doyng that that it was made for: seyng, beholdyng, and mervelyng his God, so, by that, it semyth as nowte to the selfe.

In these revelations God often showed
how His will and His worship continue,
working unstintingly in mankind,
as in His first example where He showed
Our Lady, in whose soul I saw the work
of Truth and wisdom.

By Holy Spirit’s grace I hope to tell
how this was done in what I saw.
Truth sees God; Wisdom holds Him fast.
From these two comes a third,
a holy, marvellous delight in God,
which is love,
sovereign Wisdom, sovereign Love;
all without end, without beginning.

Where truth and wisdom is,
truly, love is there,
coming, truly, from them both,
and all of God’s making.
For He is endless sovereign truth,
endless sovereign wisdom,
endless sovereign love,
uncreated.

Man’s soul, a creation of God,
made in His image,
fulfills its creation in this:
It forever sees God,
it holds to God,
it loves God.
God delights in His creation,
His creation delights in Him.

In this marvelling he sees his God,
his Lord, his Maker, so high, so great, and so good
that the creature, to itself,
seems nothing in comparison.
But truth and wisdom’s clarity and cleanness
make him see and acknowledge he is made for love,
in which God endlessly keeps him.

Chapter 45

Of the ferme and depe jugement of God and the variant jugement of man.

God does not see us as we see ourselves.
He sees our true nature as He made us:
kept whole and safe through all time,
through His goodness.

We judge ourselves on our changeable sensuality,
which seems now one thing, now another,
This wisdom is muddled,
sometimes good and easy, sometimes hard and grievous.
Where it is good and easy it longs for goodness;
where it is hard and grievous
our good Lord Jesus reforms it by mercy and grace,
through the virtue of His blessed passion,
bringing it to good.

Though these two are in accord and unified,
both shall be known in Heaven without end.
The first judgement, from God’s goodness,
His high endless life,
is in that fair sweet judgement shown
in all these fair revelations,
in which I saw Him assign to us
no manner of blame.

And though this was sweet and delectable
yet I could not be fully eased
in holding to this alone
because of Holy Church’s judgement,
as I previously understood,
staying continually in my sight.

Because by this judgment, I thought
I must know myself a sinner,
and by that judgment I understood
that sinners are worthy of blame and wrath,
yet I could not see these two in God.

My desire at that time was more
than I can or may tell.
God Himself showed the higher judgment
and I was bound to accept it,
and Holy Church had taught me the lower judgment,
which I could in no way abandon.

This then was my desire –
that I might see in God
how this judgment Holy Church teaches
is true in His sight,
and how I should understand,
how they may both be saved –
both faithful to God’s meaning,
and both right for me.

And to all this I had no other answer
than a marvellous example of a lord and a servant,
as I should see later, powerfully shown.

And yet I stand desiring,
and will until my end,
that I might know by grace,
how these judgments apply to me.

All things of heaven and earth
are known in these decrees.
The more we understand them
the more we understand our failing ways
by Holy Spirit’s grace;
The more we see them,
the more we long for our true nature’s bliss,
from our beginning, now and ever,
in God.

Chapter 46

We cannot knowen ourself in this life but be feith and grace, but we must know ourself synners; and how God is never wreth, being most nere the soule, it kepyng. Forty-sixth chapter.

Our passing life in our sense-soul
is blind to our true self.
Yet when we truly see our Lord,
knowing Him in fullest joy,
the nearer we come, the more we shall desire,
because of our true nature,
and by grace.

We may know our true self now in part,
by the help of our true nature.
We may increase and grow in this
by the help and spur of mercy
and of grace, but never fully,
until leaving pain and trials behind,
we pass on.

Yet we must press on,
seeking with all our might
to know our true selves fully,
in endless joy.

In all this time I saw two ways.
One: endless continuing love,
secure keeping and blissful salvation,
shown in all the visions;
the other: Holy Church’s teaching
in which I was grounded, grown and held strongly,
in use and understanding.
This was not taken from me,
nor was I led from it in any way,
but was taught to love and understand it,
so I might, by our Lord’s help and grace,
learn a more heavenly understanding
and a higher love .

In all, I understood we were sinners,
with much evil done, much good undone,
deserving pain and wrath.
Yet in all this I saw, strongly, truly,
there was no wrath in God nor ever shall be
for He is God: goodness, life, truth, love, peace.
In His love and unity He cannot be be wrathful.

I saw truly it is against might’s property to be wroth,
against the property of His wisdom,
against the property of His goodness.
God is goodness that may not be wroth,
for He is nothing but goodness.

Between our soul and His Goodness
there is neither wrath nor forgiveness.
Our soul is one with Him in his goodness.
Nothing separates God and our soul.

My soul was led to this understanding by love,
drawn by might in every showing.
Our good Lord showed that this is so,
and how it is truly of His great goodness.
He wants us to desire this knowledge
but there is more God has not revealed;
things He will keep privately, mightily,
and wisely Himself which He hides for love.
to be kept until He in His goodness
makes us worthy to see it.
I am content to abide His time in this
and yield myself to my Mother, Holy Church,
as her obedient child.

For some reason I cannot understand, Biblical phrases such as ‘God’s anger’ are translated as ‘God’s wrath’, even though the words have different origins.

In the original Greek the word for ‘Anger’, is orge, pronounced ‘orgay’, a sorrowing word, sharing roots with anguish and grief: the grieving anger of a sorrowing parent with a wayward child.
The germanic word ‘wrath’ (wrað) shares it roots with wreak and wreck, with wreath and writhe; a twisted, turning away,
like a stern loveless teacher.
‘the wrath of God’ is a mistranslation for ‘the anger of God’,
which might be even better understood as ‘the grief of God’.

Many dictionaries do not distinguish this, giving them as synonyms, which they are not.

Ch. 47

Our soul has two duties:
to reverently marvel, and to be meek and patient,
ever enjoying God,
for He would have us understand
that soon we shall clearly see in Him
all that we desire.

Notwithstanding all this,
I saw and greatly wondered:
what is the mercy and forgiveness of God?
For by the teaching I had before,
I understood God’s mercy
should be in the forgiveness of His wrath
after we have sinned.

For I thought:
to a soul whose meaning and desire is love,
God’s wrath was harder than all other pain,
so the forgiveness of His wrath
should be the main point in His mercy.
But however I might seek and desire it,
I could not see it in all the Shewing.

How I understood and saw the workings of mercy,
I shall say as much as God will give me grace.

I understood this:
Man is changeable in this life;
by frailty and overcoming he falls into sin.
Weak and unwise of himself, his will is defeated.
Then he is in tempest, sorrow and woe;
caused by blindness for he does not see God.
If he saw God continually
he could have no mischievous sense,
nor motion nor yearning that leads to sin.

Then I saw and felt this sight and feeling
was high and fully gracious
more than our feeling in this life;
yet I thought it small and lower
than that the soul’s desire to see God.

For I felt in me five forms of working:
Enjoying, mourning, desire, dread, and sure hope.

Enjoying: for God gave me understanding and knowing
– it was Himself I saw;
mourning: for failing;
desire: that I might see Him ever more and more,
understanding, knowing, we shall not fully rest
till we see Him truly, clearly in heaven;
dread: for it seemed through all the shewings
my sight of Him might fail and I be left alone;
sure hope: in the endless love –
His mercy in which I should be held
and brought to His bliss, joying in His sight.
This sure hope of His merciful keeping
gave me feeling and comfort
so mourning and dread were not greatly painful.

Yet in God’s Shewing I saw ,
this vision may not continue in this life,
for the increase of His worship and our future joy.
So we often fail to see Him,
we fall into ourself,
finding no right feeling,
only contrariness in our self;
which, with our contrivance,
and with all the sins that follow,
is rooted in our first sin.
In which we are in torment and tempest
with sins and pains, spiritual and bodily,
in the many ways we find in this life.

Ch. 48

Off mercy and grace and their propertyes; and how we shall enjoy that ever we suffrid wo patiently. Forty-eighth chapter.

BUT our good Lord the Holy Ghost,
endless life dwelling in our soul,
keeps us fully secure;
working peace therein,
bringing it to ease by grace,
pliant, in harmony with God.

This is the mercy and the way
that our Lord continually leads us
throughout this changeable life.

For I saw no wrath except on our part,
and He forgives that in us.
Wrath is brazen arrogance,
contrary to peace and love;
from failing strength, failing wisdom,
or failing goodness.

Not a failing  in God,
but in us.

We continue, in sin and wretchedness,
contrary to peace and love.
He shewed this fully, often,
in His lovely regard to us
in compassion and in pity.
For the ground of mercy is love,
the working of mercy is our keeping in love.
This was shown in such manner
that I could not, as far as I could see,
have understood mercy’s part
in any way but love.

Mercy is sweet, gracious working of love
mingled with plenteous pity.
Mercy works to keep us,
mercy works to turn all things to good for us.
Mercy, by love, allows us a measure of failing,
and as much as we fail, as much we fall;
and in as much as we fall, that much we die:
for we die as much as we fail
of the sight and feeling of God
who is our life.

Our failing is dreadful,
our falling is shameful,
and our dying is sorrowful:
but the sweet eye of pity and love
is never lifted from us,
nor does the work of mercy cease .

For I saw the property of mercy,
I saw the property of grace:
with two manners of working in one love.

Mercy is a pitying property
in the tender love of the Motherhood.
Grace is a worshipful property
of the royal Lordship in that same love.

Mercy works:
keeping, suffering, quickening, and healing;
all is tenderness of love.
Grace works:
raising, rewarding, endlessly surpassing that
which our longing and our travail deserve,
spreading abroad,
shewing high plenteous largess:
God’s royal Lordship in His marvellous courtesy;
the abundance of love.

Grace works our dreadful failing
into plenteous, endless solace;
grace works our shameful falling
into high, worshipful rising;
grace works our sorrowful dying
into holy, blissful life.

For I saw, full and sure,
as our contrariness brings us pain,
shame, and sorrow in earth,
so rightly, contrary-wise,
grace works to us surpassing solace,
worship, and bliss in heaven.

To such extent, that when we come
and receive the sweet reward
which grace hath wrought for us,
then we shall thank and bless our Lord,
endlessly rejoicing that we ever suffered woe.

That shall be a property of blessed love,
that we shall know in God
which we could never have known
without woe going before.

And when I saw all this I had to grant
God’s mercy and forgiveness
in softening and weakening our wrath.

Ch 49
 
Our lif is growndid in love withoute the which we perish; but yet God is never wroth, but in our wreth and synne He mercifully kepith us, and tretith us to peace, rewarding our tribulations. Forty-ninth chapter

For this was a high marvel to the soul
which was continely shown in all,
and with gret diligens beholden:
that our Lord God Himself cannot forgive,
for He cannot be wroth.
It were impossible.

For this was shown:
our life is grounded and rooted in love;
we cannot not live without it .
So to the soul, who by His special grace
sees far into His high, marvellous goodness,
and sees us endlessly united to Him in love,
it is quite impossible that God could be wroth.
For wrath and friendship are contraries.

For He that wastes and destroys our wrath,
and makes us meek and mild,
must always be one in love,
meek and mild, contrary to wrath.

For I saw fully, certainly,
that where our Lord appears,
peace comes and wrath has no place.
I saw no manner of wrath in God,
not briefly, nor at length.
for I saw, truly, that if God might be wroth,
a mere touch,
we should neither live, nor stand, nor exist.

Truly,
as we are created in God’s eternal might,
His eternal wisdom and eternal goodness,
so equally we are preserved
in His same eternal might, wisdom and goodness.

Though we feel in ourselves
wretchedness, arguments and strivings,
God’s mildness wraps us in every way
in His meekness, His goodwill, His tolerance.
For I saw, fully and surely, that our
love for one another,
our standing, our life, our being
is in God.

For that same eternal goodness
that keeps us from perishing when we sin,
continually deals peaceably against our wrath
and our contrarious falling;
it makes us see our need with true dread,
to beseech God mightily for forgiveness
with a gracious desire of our salvation.

For we can only be happily safe
when we are in true peace and love,
for that is our salvation.
Though we, by our wrath and contrary ways
are now in tribulation, disease, and woe,
from our blindnes and frelte,
yet we are secure and safe
by God’s mercy keeping us from perishing.

But we cannot be blissfully safe,
nor in endless joy
’til we are fully in peace and love,
fully pleased with God,
with all His works and judgements,
loving and peaceable with ourself
and our fellow Christians,
and all God loves, in love’s delight.
All this, God’s goodness does in us.

God is our true peace, our secure keeper,
when we are ourselves at one in peace,
He works to bring us to eternal peace,
so when we, by mercy and grace,
are made meek and mild, we are fully safe.
Suddenly the soul is united to God
when it is truly at peace in itself,
for in Him is found no wrath.

I saw, when we are all in peace and love,
we find no conflict, or any way
to stop that love and peace.
Our Lord’s goodness turns any conflict in us,
that causes our tribulations and woe,
fully to our profit.

He takes them, and sends them up to Heaven,
where they are made sweeter,
more delectable than heart may think
or tongue may tell.
When we come there we shall find them
all turned to very fair and endless worship.

Thus God is our steadfast ground,
and shall be our full bliss when we are there,
making us as unchangeable as He is.

Chapter 50

How the chosen soule was nevere ded in the syte of God, and of a mervel upon the same; and three things boldid hir to aske of God the understondyng of it.

Mercy and forgiveness,
our path in this mortal life,
forever leads us to grace;
but the torment and sorrow we fall into
often makes us dead in man’s eyes.
But in God’s sight,
the soul that shall be saved was never dead,
nor ever shall be.

But here I wondered and marvelled
with all the diligence of my soul,
“Good Lord, I see you are all truth,
and know we sin gravely each day,
with great blame,
and I cannot deny this truth,
but I do not see you blame us at all.
How can this be?
For I know by the common teaching of Holy Church,
and by my own feeling,
that our sin’s blame hangs on us always,
from the first man until we come to Heaven.”

This was my marvel, I saw our Lord God
blaming us no more than if we were
as clean and holy as angels in Heaven. 
And between these two contraries
my reason was greatly tortured by my blindness
and could have no rest
for fear that His blessed presence
should pass from my sight, leaving me
not knowing how He saw us in our sin.

For I needed God’s help to see
that He has wholly done away with sin,
or else see just how He sees it,
to know truly how I should see sin
and the manner of our blame.

My longing endured, continually beholding Him,
and yet I could have no patience
for great distress and perplexity, thinking,
“If I take it that we are not sinners,
nor blameworthy, it seems I should err
and fail to know the truth of this.
“Good Lord,
if we are truly guilty sinners,
how can I not see this truth in You,
my God, my maker,
in whom I desire to see all truths?”

For three points give me strength to ask it.
First, it is so low a thing,
for if it were high I should be afraid.
Second is that it is so common,
for if it were a special secret,
I should also be afraid.
The third is that I need to know it,
thinking that if I survive here,
I must understand good and evil
so that by reason and grace
I may tell them more apart,
one from another,
loving goodness and hating evil
as Holy Church teaches.

I cried inwardly with all my might,
seeking in God for help,
“Ah, Lord Jesus, King of bliss, how shall I be eased?
Who shall teach me and tell me what I need to know
if I cannot now see it in You?”

by

Julian’s 14th Showing

Julians comments on her first 14 Revelations

Chapter 41

 The fourteenth Revelation is as afornseyd … It is impossible we shuld pray for mercy and want it; and how God will we alway pray thow we be drey and barryn, for that prayer is to Him acceptabil and plesante.

After this, our Lord’s showing was for prayer,
to show me rightfulness and secure trust.
but often our trust is not full,
for we are not sure God hears us,
we think we are unworthy, valueless,
for we are often as barren and dry
after our prayers as we were before.
This feeling is our own folly;
it is the cause of our weakness
I have felt this in myself.

Our Lord brought these words suddenly to my mind:
I am the ground of your prayer.
First I want you to pray,
then I make you want to pray,
then I make you pray,
and you pray.
How could I not grant your prayer?

In the first reason and three that follow,
our good Lord’s words show powerful comfort.
After those first reasons He says, And you pray.
There He shows that He will grant us
great pleasure and endless reward
for our prayer.

And in the sixth reason He said,
How could I not grant your prayer?
because it is impossible for us
to pray for mercy and grace and not have it.
Everything our good Lord makes us pray for,
He ordained to us out-with all beginning.

Here we see prayer does not cause God’s goodness.
He showed this truly in all these sweet words
when He says, I am the ground.
our Lord wants all who love Him to know this,
and the more we know, the more we should pray.

Prayer is the soul’s fresh, gracious, lasting desire
united and fastened into our Lord’s desire
by the Holy spirit’s sweet hidden work.
Our Lord is first to receive our prayers,
taking them thankfully in high delight.
He sends them above to be treasured
where they shall never perish before God
in all His holiness, ever received,
ever speeding our needs.
And when we shall receive our bliss
it shall be given us as a measure of joy
endless worshipful thanks from Him.

Glad and merry is our Lord with our prayers,
and He looks for them, and He will have them.
For with His grace He makes us like Him
in condition as we are in nature,
and so is His blissful will, for He says,
Pray earnestly though you think it does not satisfy you. For it is profitable though you feel nothing, though you see nothing, yes, even if you think you might not, For in dryness and in barrenness, in sickness and in feebleness, your prayers are very pleasing to me, though you think it satisfies you only little; and so are all your believing prayers in my sight.

For the reward and the endless thanks He will give us,
He wants us to pray continually in His sight.

God accepts His servant’s goodwill and effort,
however we feel.
It pleases Him when we work at our prayers,
and in good living,
with His help and grace, reasonably with discretion,
holding to Him with all our strength,
until we have Him that we seek
in fullness of joy – that is, Jesus.
He showed that in the fifteenth Revelation
before this word,
You shall have Me as your reward.

Thanks also belong to prayers.
Thanking is fresh, inward knowing,
with great reverence and lovely awe,
turning ourself with all our might
to the work our good Lord stirs us,
enjoying and thanking inwardly.

Sometimes it is so full it breaks out aloud,
“Good Lord, grant mercy. May You be blessed .”
Sometimes when the heart is dry and feels nothing,
or else by temptation of our enemy,
then it is driven by reason and grace
to cry to our Lord aloud,
and recall His blessed passion
and His great goodness.
And the virtue of our Lord’s word turns to the soul,
and quickens the heart, entering it by His grace
in true working, and making it pray
blissfully and truly to enjoy our Lord;
a full, blissful thanks in His sight.

  Ch. 42
 
      Off three thyngs that longyn to prayor, and how we shuld pray; and of the goodnes of God that supplyeth alway our imperfection and febilnes whan we do that longyth to us to do. Forty-second chapter.

Our Lord God wants us to have a true understanding
of three things belonging to our prayers.

First, by whom and how our prayers spring.
He showed by whom, saying, I am the ground;
He showed how by His goodness,
when He said, It is my will.

Second is how we should use our prayers,
to turn our will joyfully into His;
which He meant in saying, I make you want it.

Third, to know the fruit and end of our prayers:
to be like and one with Him in everything.

To this meaning and for this end
was all this lovely lesson shown;
He will help us, and we shall make it so –
as He said Himself.
May He be blessed.

He desires our prayers and trust equally.
For if we do not trust as much as we pray,
our prayers do not fully worship Him,
and we delay and pain ourselves,
because we do not truly know our Lord
as the soil on whom our prayers spring,
or that it is given us by His love’s grace.

If we knew this, we would trust to have,
by our Lord’s gift, all that we desire.
For I am sure no man asks mercy and grace
with true intent,
without mercy and grace having first been given him.

Sometimes we feel we have prayed long,
but still do not have our desire.
We should not be heavy-hearted
for I am sure of our Lord’s intent;
we either await a better time,
or more grace, or a better gift.
He wants us to know He is truly there;
with our understanding grounded
in what this means, with all our might.
On this ground He wants us to make our stand
and our dwelling. In His gracious light
He wants us to understand the things that follow.

First, our noble and excellent making;
second, our precious and dearworthy redemption;
third, everything He has made beneath us to serve us,
which He keeps for our love.
He means this, as if He said:
Look and see that I have done all this, before your prayers,
and now you are here praying to me.

He means we need to know and be thankful,
those greatest deeds are as Holy Church teaches,
we should pray thankfully for what He does now,
ruling and guiding us to His worship in this life
to bring us to His bliss.
He has done everything for this.

He means us to pray because we see He does it,
for just one thing is not enough;
if we pray and do not see He does it,
it makes us heavy and doubtful,
which is not true worship.

And if we see what He does but do not pray,
we are in debt – which should not be –
that is to say, He sees no response.
But to see what He does, and to pray at once,
then He is worshipped and we are helped along.

Our Lord wants us to pray for all He ordains,
either in particular or in general;
and the joy and bliss it is to Him,
and the thanks and worship we gain by it,
passes the understanding of all creatures,
as to my sight.

For prayer is true understanding
of the full joy that is coming,
with strong desire and secure trust.
Lack of that bliss sown in our nature
plants the desire for it in us.
Its true understanding and love,
with sweet thoughts of our Saviour,
graciously grows our trust in Him.
In planting our desire, and in our prayer,
our Lord watches over us forever.

For it is our debt,
His goodness implants no less in us.
So we must be diligent,
yet we shall still think it nothing;
and so it is.

But we must do what we can,
truly asking mercy and grace.
All we lack we shall find in Him,
which is what He meant in saying,
I am the ground of your prayer.
And so in the bliss of this word
I saw all our weakness
and all our doubtful fears
fully overcome.

Chapter 43
 
What prayor doth, ordeynyd to God will; and how the goodnes of God hath gret lekyng in the deds that He doth be us, as He wer beholden to us, werkyng althyng ful swetely. Forty-third chapter.

Prayer unites the soul to God;
for though the soul is always like God
in its physical nature in the world,
in its eternal nature in God,
restored by grace,
it’s condition is often unlike Him
from sin on man’s part.
Then prayer bears witness for the soul
that it’s will is God’s will,
comforting the conscience,
enabling man to grace.

So He teaches us to pray,
trusting strongly to have what we ask.
He watches over us in love,
as partners in His good work.
stirring us to pray
for that which pleases Him to do;
for those prayers and good will
He will have for His gift,
He will reward us eternally.

And this was shown in these words,
And you beseech it.
In this God showed so great pleasure,
so great delight,
as if He were much indebted to us
for every good deed we do,
and yet it is He that does it.

So we pray Him, mightily,
to do whatever pleases Him,
as if He said,
“What then might please Me more,
than to pray mightily, wisely, wilfully
to do what I shall do?”
And so the soul by prayer accords to God.

But when our courteous Lord by His grace
shows Himself to our soul,
we have what we desire,
and then we cannot see at the time
what more we should pray,
but all our intent, all our might
is set wholly on beholding Him.
As I see it, this is high, unperceivable prayer.

For all the causes of our prayer,
are united in the sight and regard
of Him to whom we pray,
marvellously enjoying, with reverent fear,
and such great sweetness and delight in Him,
that we can only pray as He stirs us at the time.

Well I know, the more the soul sees of God,
the more it desires Him by His grace.
But when we do not see Him,
then we feel our need and cause to pray
for our failing – to fit ourself to Jesus.
For when the soul is tested,
troubled, and left to itself by unrest,
than it is time to pray,
to become supple, obedient to God.

But by no manner of prayer
does he make God obedient to him,
for God is forever constant in love.
I saw that when we see the need to pray,
our good Lord follows us, helping our desire.
And when we, by His special grace,
seek only Him, seeing no other need,
then we follow Him,
and He draws us into Him by love.

I saw and felt His marvellous, fulsome goodness
fulfilling all our powers,
then I saw His continuous work
in everything done so well,
so wisely, so powerfully
that it surpasses all our imagining,
all we can know and think;
then we can do no more but look to Him,
enjoying with a high, mighty desire
to be all one in Him,
entered into His dwelling,
enjoying His loving,
delighting in in His goodness.

And then, with His sweet grace, we shall
in our own meek, continual prayers,
come to Him in this life
with many private touches
of sweet spiritual sight and feeling,
measured by the Holy Spirit’s grace,
as much as our simplicity can bear,
until we die in longing for love.

Then we shall all come to our Lord,
clearly knowing ourself, having Him fully;
forever dwelling in God,
seeing Him truly, feeling Him fully,
hearing Him spiritually,
smelling Him delectably,
sweetly swallowing Him;
then we shall see God face to face,
homely and totally.

Every created soul shall see
and behold God his maker forever.
Though no soul may see God and live,
that is only in this mortal life,
but if He shows Himself here
by His own special grace
He strengthens the creature beyond itself,
and measures the showing as He will,
to the soul’s profit at that time.

by

Julian’s 13th Showing, part 3

Ch.37
 
      God kepyth His chosen ful sekirly althowe thei synne, for in these is a godly  will that never assayed to synne. Thirty-seventh chapter.

God brought to my mind that I should sin,
but for my pleasure in beholding Him,
I did not readily listen,
but our Lord, mercifully, waited
giving me grace to attend to Him.
This showing I took especially to myself,
but by all the gracious comfort that follows,
as you shall see,
I was taught to take it for all my fellow Christians,
for all in general, and no-one in special.

Though our Lord showed me I should sin,
‘me’ is to be understood as all.
And in this I felt a mild fear;
and to this our Lord answered,
I keep you fully secure.

This word was said with more love,
security and spiritual care
than I can or may tell.
As it was shown that I should sin,
comfort was also shown,
security and care,
for all my fellow Christians.

And could I love my fellow Christians more?
and see that God loves all that shall be saved
as it were all one soul?

For in every soul that shall be saved
is a godly will that never agreed to sin
nor ever shall.
Just as there is a beastly will in the lower part
that may will no good,
just so there is a godly will in the higher part
which will is so good, it may never wish ill,
but always good.

And so we are what He loves,
and always do what pleases him,
and this our Lord showed in the wholeness of the love
that we stand in in His sight.
Yes, that He loves us now
as well while we are here,
as He shall do when we are there
before His blessed face.

Therefore all our trouble
is only failing of love on our part.

Ch. 38
 
      Synne of the chosen shall be turnyd to joye and worship. Exemple of David, Peter, and John of Beverley. Thirty-eighth chapter.

  • Here Julian sees God, like a loving parent of a misbehaving child, following punishment with a hug at the right time.

God showed that sin shall not become shame
but worship to man.
For, as every sin is answered by true pain,
so for every sin to that same soul
is given bliss in love.
Just as serious pains punish serious sins
so shall they be rewarded with many joys in Heaven
as much as they have been painful
and sorrowful to the soul in earth.

For the soul that comes to Heaven is precious to God,
and that place so worshipful,
that God’s goodness never lets that soul sin
that finally comes there
without that sin being regarded,
made known forever,
blissfully restored in surpassing worship.

In this sight my understanding was lifted into Heaven;
and God brought David merrily to my mind
and others in the Old Testament
without number.

First, in the New Testament,
He brought Mary Magdalen to my mind,
and Peter and Paul;
and Thomas who travelled to India.
Then Saint John of Beverly,
and numberless others also,
how, in the church in earth,
they are known with their sins,
and is now no shame to them,
but is all turned to worship in them.
So our courteous Lord shows it,
here in part, there in fullness.
For there the token of sin is turned to worship.

And our Lord showed Saint John of Beverley,
comfortably to us for his homeliness,
how we know him as a gentle neighbour,
and He called him Saint John of Beverley
plainly as we do, with full, glad, sweet cheer,
now a full, high saint in Heaven
and blissful in His sight.

And with this He made mention
that in his youth and tender age
he was a precious servant of God,
loving God greatly in awe.
Nevertheless God allowed him to fall,
protecting him so he did not perish,
nor spend time in sickness.

Then God raised him to far more grace;
and for his remorse and meekness
gave him greater joys in Heaven
than if he had not fallen,
and God shows continual miracles
about his body on earth,
to make us glad and merry in love.

Chapter thirty-nine
 
      Of the sharpnes of synne and the godenes of contrition, and how our kynd
      Lord will not we dispair for often fallyng. Thirty-ninth chapter.

Sin is the sharpest scourge to any soul.
beating people so low in their sight,
they feel only fit to sink in Hell,
until remorse, the Holy Spirit’s touch,
turns bitterness to hope for God’s mercy.
Then they begin to heal their wounds,
and the soul to quicken,
turned to the life of Holy Church.

Then he undertakes penance for every sin,
prompted by his confessor
who is grounded in Holy Church
by the Holy Spirit’s teaching.
This meekness greatly pleases God.
God also sends bodily sickness,
and sorrow and shame from without,
and reproof and dispite of this world,
with all forms of grievance and temptation,
cast in body and in spirit.

Our Lord keeps us preciously
when we seem quite forsaken,
cast aside as deserved, for our sin.
For the meekness we get by it
for our great contrition,
and true longing for God,
we are raised high in God’s sight
by His grace and compassion.

Suddenly we are delivered from sin and pain,
taken to bliss, even made high saints.
We are made clean by contrition;
we are made ready by compassion;
and we are made worthy
by our true longing for God.
These are three ways, as I understand,
whereby all souls come to Heaven,
that have sinned on earth and shall be saved,
For each soul must be healed by these medicines.

Though healed, their wounds are seen by God,
not as wounds, but as worship.
And so as we are punished here
with sorrow and with penance,
we shall have reward in Heaven
by God Almighty’s courteous love
who wants none there to lose his travail.
He sees sin as sorrow and pain to His lovers,
to whom His love assigns no blame.

The reward we shall receive shall not be small,
but high, glorious, and worshipful;
and so shame shall be turned to worship
and more joy.

Our courteous Lord does not want us to despair,
neither for frequent nor grievous falling.
Our falling does not stop Him loving us.
Peace and love are always there,
always working in us,
though we are not always in peace and love.

But He wishes us to be aware of this:
He is the ground, the foundation,
of our whole life in love;
and more –
He is our everlasting keeper, defending us mightily
against fully evil and fierce enemies;
and the greater our need, the more we must know,
our falling is why He does this.

Chapter 40
 
Us nedyth to longyn in love with Jesus, eschewyng synne for love; the vyleness of synne passith al peynes; and God lovith wol tenderly us while we be in synne, and so us nedyth to doe our neybor.

This is our courteous Lord’s sovereign friendship,
He keeps us tenderly while we are in sin.
He touches us inwardly, showing us our sin
by the sweet light of mercy and grace.

But when we see ourself so foul,
we think God is wrathful for our sin;
and we are stirred by the Holy Spirit
by contrition into prayers
desiring to amend our life with all our might,
to slake God’s wrath,
until we find a rest in soul,
and softness in conscience,
and then we hope God has forgiven us.
And it is so.

And then our courteous Lord shows Himself to the soul
merrily and with glad cheer with friendly welcoming,
as if He had been in pain and in prison,
saying sweetly thus:
“My darling, I am glad you have come to me;
in all your woe I have always been with you.
Now you see my loving and we are united in bliss.”

Thus are sins forgiven by mercy and grace,
and our soul worshipfully received in joy,
as it shall be when it comes to Heaven,
by the gracious working of the Holy Spirit
and the virtue of Christ’s passion.

Here I understand truly
all manner of thing is made ready for us
by God’s great goodness;
so much that when we are in peace and charity
we are truly safe.

We may not have this fully while on earth,
so we must always fill our lives with prayer
and lovely longing with Jesus our Lord,
Who always longs to bring us to full joy,
as He said where He showed His spiritual thirst.

But now if any are stirred by folly
because of all this spiritual comfort,
to say or think, “If this be so
then it is good to sin for more reward,”
or else consider sin as less –
beware of this; for truly if it comes
it is untrue, and from the enemy
of that true love from which all comfort comes.

That same blest love that teaches us
that we should only hate sin for love.
And I am sure, by my own feeling,
the more that every kind soul sees this
in the courteous love of our Lord God,
the more loath is he to sin,
and the more he is ashamed.

For if before us were laid all the pains
in Hell and Purgatory and in the earth
– death and other – and sin,
we should rather choose all that pain than sin.

Sin is so vile, and is so much to hate,
that it can be likened to no pain,
except the pain of sin.
No harder hell was shown to me than sin;
for a natural soul there is no hell but sin.

And we give ourselves to love and meekness
by the work of mercy and grace
we are all made fair and clean.
And, mighty and wise as God is
to save man, willing as He is,
for Christ is the ground of all Christian laws,
Who taught us to do good against ill.
Here we can see, He is this charity,
He does to us all He teaches us to do.

For He wants us to be like Him
with whole endless love for ourselves
and for all our fellow Christians.
Just as His love for us is not broken
by our sin, neither does He want our love
broken to ourselves or fellow Christians.

But nakedly hate sin,
and endlessly love the soul as God loves it;
then shall we hate sin as God hates it,
and love the soul as God loves it.
For this, God’s word, is endless comfort:
I keep you securely.

by

Julian’s 13th Showing, part 2

XXXIII

Al dampnyd soule be dispisid in the syte of God, as the devil; ; and these Revelations withdraw not the feith of Holy Church, but comfortith; and the more we besy to know Gods privites, the less we knowen. Thirty-third chapter.

I dared to ask to fully see
both Hell and Purgatory.
I did not mean to test what we believe,
for I truly believed their purpose
as Holy Church teaches us.

But to learn more fully
all that belongs to faith,
and live more to God’s worship,
and my profit.

But I learned nothing of what I asked
except as said earlier in the fifth showing,
where I saw the devil reproved by God
and endlessly damned.
In which sight I understood
that all creatures in this life,
that share the devil’s condition
and die in it,
no more mention is made of them
before God and all His holiness
than of the devil,
whether that they are of mankind,
or whether they have been christened or not.

Though this Showing was of goodness,
with little mention of evil,
yet it did not draw me
from any point of faith
that Holy Church teaches me to believe.

For I saw Christ’s passion in several showings,
in the first, the second, the fifth, and the eighth,
where I felt part of our Lady’s sorrow
and that of His true friends
that saw Him in pain.

But I did not see so fully,
the Jews that put Him to death,
even though I knew in my faith
they were accursed, damned without end,
except those that converted by grace.

And I was strengthened and taught throughout
to keep in the faith in every point,
and by all I had learned in the showings,
with God’s mercy and grace,
to desire and pray with intent
to continue in it to my life’s end.

And God wishes us to highly regard
all that He has done,
but we must stop forever wondering
how a deed is done
and desire to be like our brethren
who are saints in Heaven
wishing nothing but God’s will.

Than we shall only enjoy God,
and be happy with both the hidden and the shown.

For I saw truly in our Lord’s meaning,
the more we busy ourselves us to know His secrets,
in this or any other thing,
the farther shall we be from knowing them.

Chapter 34
 
      God shewyth the privityes necessarye to His lovers; and how they plese God mekyl that receive diligently the prechyng of Holy Church. Thirty-fourth chapter.

Our Lord God showed two secrets

One is this great secret with all its mysteries.
He wishes us to know these mysteries are hidden
until the time that He will show them clearly to us.

The other are secrets He will make open and known to us;
for He wishes us to know He wants us to know them.
It are secrets to us,
not because He wishes them secret to us,
but they are secrets to us because of our blindness and ignorance.
In this He has great compassion
and will make them more open to us
so we may know Him,
love Him, and cleave to Him.

God showed His full, great pleasure in all men and women
that mightily and meekly and wilfully
take the preaching and teaching of Holy Church,
for it is His Holy Church.
He is the ground, He is the substance,
He is the teaching, He is the teacher,
He is the goal, He is the reward
to which every natural soul travels

All that helps us to know and understand,
our Lord will show us
with full courtesy ,
that is with all the preaching and teaching of Holy Church.

And this is known and shall be known
to every soul to which the Holy Spirit declares it.
And hope truly that all those that seek this,
He shall help, for they seek God.

All this that I have now said,
and more I shall say later,
is comforting against sin.
For in the third showing
when I saw that God does all that is done,
I saw no sin, and then I saw that all is well.

But when God showed me, instead of sin,
He then said, All shall be well.

Chapter 35

How God doith al that is good and suffrith worshipfully al by His mercy, the which shal secyn whan synne is no longer suffrid. Thirty-fifth chapter.i

Almighty God had showed so plentifully,
so fully of His goodness,
that I asked if a certain creature I loved
should continue in good health,
which I hoped, by God’s grace, had begun,
but I seemed hampered by this one desire,
for I was taught nothing at this time.

a certeyn creature that I lovid: According to Georgia Ronan Crampton in an excellent book, The Shewings of Julian of Norwich, which she edited, Julian’s short text written some twenty years earlier, indicates that this beloved soul was a woman:
‘It has been proposed that the person may have been a child, Emma, the daughter of Sir Miles Stapleton, whose house was visible from the cell window of Saint Julian’s church, according to Robert Flood. Lady Emma Stapleton later was a recluse at White Friars Priory (1421-42). Flood imagines the circumstances of Julian’s concern for this neighbour child, who would have travelled the road past the cell on her way to another of the Stapleton residences: “Doubtless she had many conversations with the lady through her window . . .” (p. 39). Of course any such identification is speculative.’

And then was I answered in my reason,
as though by a friendly mediator:
“Take it generally.
See your Lord God’s courtesy in this showing,
for it is greater worship to God
to see Him in everything
than in any special thing.”

Accepting this, I learned
it is more worship to God
to know all things in general
than like any one thing as special.

If I should be wise after this teaching,
I should not delight in one special thing,
nor greatly stressed for any one thing,
for all shall be well.

Fullness of joy is to see God in all.
By the same blessed might, wisdom, and love
that our good Lord made everything,
He leads it continually to the same end,
and shall bring it to Himself.

And when it is time we shall see it.

And the ground of this was shown in the first
and more openly in the third,
where it says, ‘I saw God in a point’.

All that our Lord does is rightful,
and all He suffers is worshipful,
in which is understood both good and ill;
for all that is good our Lord does;
and all that is evil, our Lord suffers.

I say not that any evil is worshipful,
but our Lord God’s suffering is worshipful,
by which His goodness shall be known endlessly,
in His marvellous meekness and mildness,
by the working of mercy and grace.

Rightfulness is that thing that is so good
that it cannot be better than it is.
For God Himself is true rightfulness,
and all His works are done rightfully
as they are ordained from beyond beginning
by His high might, His high wisdom,
His high goodness.

And just as He ordained all for the best,
so He works continually,
leading it on to that end.
He is always fully pleased
with Himself and all His works.
The sight of this blissful accord
is full sweet to the soul that sees by grace.

All the souls that shall be saved,
in Heaven without end,
are made innocent in God’s sight,
by His own goodness,
in which innocence we are kept,
endlessly and marvellously,
above all creatures.

Mercy is the work of God’s goodness,
and shall work as long as sin is allowed
to pursue innocent souls.

When sin has no longer leave to pursue,
then mercy’s work shall end,
and all shall be brought to innocence
and therein stand forever.

By His sufferance we fall,
and in His blissful love,
in His might and His wisdom,
we are kept and, by mercy and grace,
we are raised to abundant joys. 

And so in rightfulness and in mercy 
He will be known and loved without end. 
And the soul that wisely beholds this in grace, 
is well pleased with both, 
and endlessly delights.

XXXVI
 
      Of another excellent dede that our Lord shal don, which be
      grace may be known a party here, and how we shul enjoyen in the same,
      and how God yet doith myracles. Thirty-sixth chapter.

Our Lord God showed that a deed shall be done,
and He shall do it.
And I shall do nothing but sin,
but my sin shall not stop His goodness working.

And I saw that seeing this
is heavenly joy for a reverent soul,
which evermore, by kindly grace
desires God’s will.

This deed shall begin here,
and shall be worshipful to God
and greatly profitable to His lovers in earth.

And whenever we come to Heaven
we shall see it in marvellous joy.
And it shall continue
working thus to the last day;
its worship and bliss shall last in Heaven
before God and all His saints
without end.

So our Lord’s meaning was seen and understood ,
as He told of this deed
so we may delight in Him and all He does.

As I saw His showing continue,
I knew it showed a great thing to come,
that God showed that He should do
a deed with these properties foreshown.
And He showed this quite blissfully,
intending me to take it
wisely, faithfully, trustingly.

But what this deed should be was kept from me.
I saw in this that He does not want us
to fear the things He shows.
He shows them, wishing us to know them,
and, in knowing, He wants us to love Him,
like Him, and endlessly delight in Hym.

And in the great love He has for us,
He shows us all that is worshipful,
all that is profitable for this time.
Those things that He will now keep hidden,
in His great goodness He shows them closed,
because He wants us to believe,
to understand that we shall see them,
truly, in His endless bliss.

Then ought we to delight in Him
for all He shows and all He hides.
And if we do so wilfully and meekly,
we shall find great ease in this,
and have His endless thanks.

Thus the understanding of this word,
is that it shall be done for me,
that is to say for people in general,
that is to say,
for all that shall be saved.

It shall be worshipful, marvellous, plentiful;
and God Himself shall do it;
and this shall be the highest possible joy,
to see the deed that God Himself shall do.

And man shall do nothing right, but sin.

Our Lord God’s meaning in this is as if He said,
“Look, see,
here is the substance of meekness,
here is the substance of love,
here is the substance of seeing yourself as nought,
here is the substance to delight in me,
and for my love delight in me,
for thus of all things,
you may most please me.”   

And as long as we are in this life,
whenever we, in our folly,
turn to watching sinners,
our Lord God gently touches us,
and sweetly calls us, saying in our soul,
Leave all your desire, my precious child.
Listen to me.
I am enough for you,
delight in your Saviour and in your salvation.

I am sure this is our Lord’s work in us,
The soul that understands this by grace
shall see and feel it.
This deed is meant truly for the general man,
excluding no particular person;
for what our good Lord will do for His poor creatures,
is now unknown to me.

But this deed, and the greater spoken of,
are not one and the same, but two.
But this deed shall be done sooner,
and that shall be as we come to Heaven.
And to whom our Lord gives it,
may be known here in part.
But the great deed shall be known
neither in Heaven nor earth till it is don.

And He gave special understanding
and teaching of miracles:
It is known that I have done miracles here before,
many and separate, high and marvellous,
worshipful and great,
and so as I have done, I do now continually,
and shall do in the time to come .

Before miracles comes sorrow,
anguish and tribulation,
so we know that lead by our sin we fall,
through our own feebleness and mischief,
to make us meek, fearing God,
and crying for help and grace.

Miracles come after that,
from the high might, wisdom, and goodness of God,
showing His virtue and the joys of Heaven,
as it may be in this passing life;
and to strengthen our faith,
and increase our hope in love;
so it pleases Him to be known
and worshipped in miracles.

He does not want us to be brought too low
by sorrow and tempests happening to us,
for this has always been so
before miracles.

by

Julian’s 12th showing & 13 part 1.

Background              

Chapter 26

The twelfth Revelation is that the Lord our God is al sovereyn beyng. Twenty-sixth chapter.

Then our Lord showed Himself
more glorified to my sight than before.
This taught me our soul shall never have rest
until it comes to Him,
knowing He is fullness of joy,
homely and courteously blissful,
and truly life.

Our Lord Jesus often said,
I AM, I AM,
I AM that that is highest,
I AM that that you love,
I AM that that delights you,
I AM that that you serve,
I AM that that you long for,
I AM that that you desire,
I AM that that gives you meaning,
I AM all that is,
I AM that that Holy Church preaches and teaches you,
I AM that that showed me here to you.

Because of the uses of inversion in Middle English,
this can equally be read as:

I AM, I AM,
I AM that that is highest,
I AM that that loves you,
I AM that that delights in you,
I AM that that serves you,
I AM that that longs for you,
I AM that that desires you,
I AM that that gives you meaning,
I AM all that is,
I AM that that Holy Church preaches and teaches you,
I AM that that showed me here to you.

The number of the words passes my wit,
all my understanding and all my might,
and it is the highest, as to my sight.

For all the meaning in them,
– I cannot tell –
but the joy I saw in the showing of them
passes all the heart may wish and soul desire;
therefore the words are not declared here.
But every man, after the grace God gives him
in understanding and in love,
receives our Lords meaning in them.

Her 13th Sharing – part 1.

In this revelation, one of her longest, Julian treads a careful path. As I wrote in the Background these were dangerous times. The revelations she received during her illness appeared at times to stray from the teaching of the Church, particularly concerning Hell, Purgatory and damnation. How could this be reconciled by Christ’s assurance to her that ‘All manner of thing shall be well’? It was not only strict, inquisition-like suppression and punishment of heresy that she had to fear; in a world in which a quarter or more of the population had died in the Black Death there was strong secular fear with reprisals against any suspected of arousing God’s wrath. e.g. Pope Clement VI spoke out (without success) against the mass murder of Jews by the largely illiterate Christian population.

Chapter 27

The thirteenth Revelation is that our Lord God wil that we have grete regard to all His deds that He hav don in the gret noblyth of al things makyng and of etc; how synne is not knowin but by the peyn. Twenty-seventh chapter.

Then the Lord put in my mind
the longing I had for Him before.
And I saw nothing hindered me but sin,
and so I looked generally at us all.
And thought, if there had been no sin,
we should all have been clean
like our Lord as He made us.

So, before this time, in my folly
I had often wondered why,
in the great foreseeing wisdom of God,
the beginning of sin was not prevented.
For then I thought, all should have been well.
This distress was hard to abandon however;
I made mourning and sorrow of it
without reason and discretion.

But Jesus, in this vision taught me all I need,
and answered:
Sin is necessary,
but all shall be well,
and all shall be well,
and all manner of thing shall be well.

In this naked word sin,
our Lord brought to my mind, all our failings,
and the shameful despite and utter contempt He suffered
for us in this life, and in His dying,
for all the pains and passions of all His creatures,
spiritual and and bodily – for we are all despised in part,
and we shall be despised for following our Master Jesus
till we be full cleansed,
that is to say, until we are fully freed from our mortal flesh
and all our inner failings –
and seeing this, with all the pains that ever were or shall be,
with all these I understand the passion of Christ
as the greatest pain surpassing all.

Yet all this was shown in a touch,
and readily passed into comfort.
For our good Lord would not frighten
my soul by this ugly sight.

But I did not see sin,
for I believe it has no substance
nor any part of being,
nor can it be be known, but by the pain it causes.
Pain, as I see it, is something for a time,
for it purges us and makes us know ourself
and ask mercy.

For our Lord’s passion is comfort to us
against all this, so is His blessed will.
And for the tender love our good Lord has
to all that shall be saved,
He comforts readily and sweetly,
meaning this:
It is true that sin is the cause of all this pain,
but all shall be well, and all shall be well,
and all manner thing shall be well.

These words were said full tenderly,
showing no manner of blame to me
or to any that shall be saved.
So it were a great unkindness
to blame or wonder at God for my sin,
since He does not blame me for sin.

And in these same words
I saw a marvellous, high secret hid in God,
which He shall make known to us openly in Heaven,
where we shall truly see why He let sin come,
in which sight we shall endlessly delight Him.

Chapter 28

How the children of salvation shal be shakyn in sorowis, but Criste enjoyth wyth compassion; and a remedye agayn tribulation. Twenty-eighth chapter.

Thus I saw how Christ has compassion on us
for the causes of sin.

And just as I was filled before
with pain and compassion for Christ’s passion,
so also in this I was filled in part
with compassion for all my fellow Christians,
for that well, well beloved people that shall be saved.
That is to say, God’s servants, Holy Church,
who shall be shaken in sorrows and anguish
and in tribulation in this world,
as men shake a cloth in the wind.

To this our Lord answered,
I shall make a great thing of this in Heaven,
of endless worship and everlasting joys.

Yes, I saw that our Lord delights so much in His servants,
in their tribulations, with pity and compassion
for each person He loves and longs to bring to His bliss.
He holds them in no blame in His sight,
though in this world they are blamed,
despised, scorned, abused, outcast.

He does this to lessen the harm they should have
from the pomp and vainglory of this wretched life,
and make their way ready to come to Heaven,
and raise them in His everlasting bliss.

For He says,
I shall break you from your vain affections,
and from your vicious pride,
then I shall gather you together,
making you mild and meek,
clean and holy,
as one with me.

Then I saw each kindred compassionate love,
that a man has for his fellow Christians
is Christ in him.

That same humiliation shown in His passion,
was shown again here in this compassion,
in which I saw two meanings.
One, the bliss that we are bought to,
in which He wills us to delight.

That other is for comfort in our pain.
For He wishes us to know it shall all be turned
to worship and profit by virtue of His passion;
and to know we do not suffer alone, but with Him,
and see in Him our ground.

We see His pains and His humiliation
pass so far beyond all we may suffer,
so far beyond all thought;
and seeing this will save us
from grudging despair in our pains.

If we truly see our sin deserves it,
yet His love excuses us;
in His great courtesy He removes all our blame,
and He holds us with sorrow and pity,
willing, innocent children.

Chapter 29

Adam synne was gretest, but the satisfaction for it is more plesyng to God than ever was the synne harmfull. Twenty-ninth chapter.

All this time I stayed watching everything
sadly mourning,
saying to our Lord in my mind
with a full great dread:
“Ah, good Lord, how might all be well
for the great hurt sin has done to your creatures?”

I dared to desire a more open teaching
so I might be eased in this.
Our blisfull Lord answered
most meekly, with full lovely cheer,
showing Adam’s sin as the greatest harm
that was ever, or ever shall be,
done until the world’s end.
And He showed that this is openly known
in Holy Church in all the earth.

He showed me the glorious atonement,
whose making is more pleasing to God
and more worshipful for man’s salvation,
without comparison,
than Adam’s sin was ever harmful.

In this teaching, it is our blessed Lord’s wish
that we should understand this:
Since I have made the greatest harm well,
then it is My will that you know
I shall make well all that is less.

Adam was originally not a name;
it came from Hebrew: ‘a-am-man’
a creature of the genus Man,
a species word not gender.
The male was hus-band-man: Husband-man,
bound to the hus or ham, the house or farm,
the heavy working gender of Man.

Woman came from wo-man, Short for wif-man,
the female of the species Man.
Hus-wif-man, the lighter weight female,
with the care and keeping of the hus or ham.

Living in small hunter-gatherer families,
each took the other’s role in emergency.

Human comes from humus : soil.

Chapter 30

Her thirteenth vision was difficult and dangerous.  In those horrific times in which up to a third of humanity died,  fear and suspicion were more infectious than the plague. Heresy was harshly and fataly punished, the harshest punishment inducing greater penitence,  was thought a merciful alternative to eternal damnation. It begins a series of visions which show doctrines of damnation, as held by the church of the day,  and by some today, in a completely different light – the light of God’s love for all mankind. It becomes increasingly plain that she treads a careful path between fears of heresy,  magnified as they were by the horrors of the Black Death and its aftermath, and her desire to speak faithfully of what she as seen.

How we shuld joye and trusten in our Savior Jesus not presumyng to know His privy counsell. Thirtieth chapter.

He gave me to understand two things:
the first, our Saviour and our salvation,
open and clear, fair, light and plenteous,
for all mankind of goodwill,
that are and shall be,
is understood in this first part.
In which we are bound to God,
drawn and counselled,
taught inwardly by the Holy Spirit,
outwardly by the Holy Church,
in the same grace.

Our Lord wishes us to know this first part,
delighting in Him for He delights in us.
The more plentifully we take to this
with reverence and meekness,
the more thanks we deserve from Him
and the more profit to ourselves,
in this way, may we say,
enjoying our part in our Lord.

The second part is hid and shut from us,
all except our salvation;
it is private to our Lord.
It is the right of God’s royal lordship
to have His private counsel in peace,
not for us to learn.
Our Lord has pity and compassion for us,
though some busy themselves therein greatly.
If we knew how much we would please Him by leaving it,
we would.

The saints in Heaven desire to know
no more than our Lord will show them.
Their love and desire is ruled by His will,
and as we are all alike in God’s sight
we should do likewise.
Then we shall wish and desire
nothing but our Lord’s will ,
as they do.

For we are all one in God’s mind.
And here was I taught that we shall trust
delighting only in our Saviour,
blissful Jesus, for everything.

Chapter 31
 
Off the longyng and the spiritual threst of Criste which lestyth and shall lesten til domys day. And be the reason of His body, He is not yet full gloryfyed ne al unpassible. Thirty-first chapter.  

And thus our good Lord answered
all the questions and doubts I might make,
saying very comfortably,

I may make all things well,
I can make all thing well,
and I will make all things well,
and I shall make all things well,
and you shall see yourself that all manner of things shall be well.

When He says, I may,
I understand for the Father,
When He says, I can,
I understand it as the Son,
and when He says, I will,
I understand the Holy Spirit,
and when He says, I shall,
I understand three persons, one truth;
the unity of the blessed Trinity.
and where He says, You shall see yourself,
I understand all mankind that shall be saved,
united in the blissful Trinity.

And in these five sayings
God will be enfolded in rest and in peace,
and Christ’s spiritual thirst shall have an end.

For this is Christ’s spiritual thirst,
the love-longing that lasts, and ever shall,
until we see it on Doomsday.
For of us that shall be saved
and shall be Christ’s joy and His bliss,
some are now here, some are to come,
and so some shall be until that day.

This therefore is how I see His thirst:
a love, longing to have us all together,
whole in Him,
for His bliss.

For we are not as fully whole in Him now
as we shall be then.
For we know in our faith,
and in all I was shown,
that Jesus Christ is both God and man.

Concerning His Godhead,
in Him is highest bliss,
from beyond the beginning,
and beyond the end;
endless bliss that can neither be increased
nor lessened in itself.

This was seen fully in every showing,
particularly the twelfth, where He said,
I am that that is highest.

Concerning Christ’s manhood,
it is known in our faith, and was shown to me,
that He, for love, with the virtue of Godhead,
suffered pains and passions and died,
to bring us to His bliss,

And these are the works of Christ’s manhood
in which He delights,
and which He showed in the ninth Revelation,
where He said,
It is a joy, a bliss, an endless liking to me that ever I suffered passion for you.

And this is the bliss of Christ’s works,
this is what He means,
where He says in this showing,
we are His bliss, we are His reward,
we are His worship, we are His crown.
For as Christ is our head,
He is glorified, and cannot suffer pain,
yet His in His earthly body,
in which all His members are knit,
He is not yet fully glorified or incapable of pain.

For that desire and thirst
He had upon the Cross,
which, as I saw, was in Him
from outside the beginning,
He still has, and shall have,
until the last soul to be saved
comes to His bliss.

For as in God there is true sorrow
and true pity,
so there is in Him
true thirst and longing.

Because of Christ’s longing for us
we must long for Him in return,
without this longing none of us finds Heaven.

This longing and thirst
come from God’s endless goodness,
just as pity comes from His endless goodness.

But longing and pity are separate properties.
And the point of the spiritual thirst stands in this:
it lasts in Him as long as we need it,
drawing us to His bliss.

All this was seen in His showing of compassion
that shall last until Doomsday,.
He has pity and compassion for us,
and longs to have us,
but in His wisdom and love
will not let the end come
until the best time.

Chapter 32

How al thyng shal be wele and Scripture fulfillid, and we must stedfastly holdyn us in the faith of Holy Chirch as is Crists wille. Thirty-second chapter.

One time our good Lord said,
All things shall be well,
and another time He said,
You shall see yourself that all manner of things shall be well.

And in these two, the soul understood more than one meaning.
One was this:
He wishes us to know He not only heeds noble things and great,
but also to little and to small,
to low and to simple,
to one and to another.

And so He meant when He said,
All manner of things shall be well.
He wants us to know the least thing shall not be forgotten.

Another meaning is this:
we see such evil deeds done
and such great harms taken,
that a good end seems impossible.
We look on this, sorrowing and mourning,
unable to rest as we should,
or blissfully behold God.

And the cause is this,
our reason is now so blind, low and simple,
we cannot know that high, marvellous wisdom,
the might and goodness of the blissful Trinity.
This is what He means, where He says,
You shall see yourself, that all manner of thing shall be well
as if He had said,
“Take heed now, faithfully and trustfully,
and at the last end you shall see it
in true fulness of joy.”

And thus in these same five words above,
I may make all things well,
I can make all thing well,
and I will make all things well,
and I shall make all things well,
and you shall see yourself that all manner of things shall be well.
I understand the mighty comfort
of all our Lord God’s works that are to come.

I see, in the last day,
the blissful Trinity shall do a deed
and when the deed shall be
and how it shall be done,
is unknown to all creatures under Christ,
and shall be, until it is done.

He wishes us more eased in our soul,
at peace in love, undisturbed by storms
that might stop us truly enjoying Him.
This great deed was ordained by our Lord God,
from beyond beginning,
treasured and hid in His blessed breast,
only known to Himself,
by which He shall make all things well.

As the blessed Trinity made all things of naught,
so the blessed Trinity shall make well
all that is not well.

And at this sight I marvelled greatly
and saw our faith, marvelling thus:
Our faith is grounded in God’s word,
and it belongs to our faith to believe
God’s word shall be kept in all things.

Yet one point of our faith is this
that many creatures shall be condemned
like angels that fell from Heaven for pride
and are now fiends,
and many in Earth that die
outside the faith of Holy Church,
that is to say heathen men,
and many that have received Christianity
but live unchristian lives,
and so die outside charity
– all these shall be damned to Hell without end,
as Holy Church teaches me to believe.

This being so, I thought it impossible
that all manner of thing should be well
as our Lord had said.
To this I had no other answer but this:
That which is impossible to you is not impossible to Me.
I shall keep My word in all things, and I shall make all things well.

Thus I was taught by God’s grace
to hold, steadfastly, the faith
that I had already received,
and that I should firmly believe,
that, as our Lord had said,
all shall be well.

For this is the great deed our Lord shall do,
in which He shall keep His word in all things,
and He shall make well all that is not well.
How it shall be done no creature under Christ knows,
nor shall know it, until it is done.