Julian’s 10th & 11th Showings

Chapter 24

The tenth Revelation is that our Lord Jesus shewith in love His blissid herte cloven in two enjoyand. Twenty-fourth chapter.

Our Lord joyfully looked in his wounded side;
and in His sweet looking
led His creature’s understanding
by that same wound into His side.
so He brought to mind
His dear blood and precious water *
which He willingly poured out for love.

* Blood-water: the time of events and the spear thrust match blood/plasma separation, known to butchers, soldiers and executioners alike. It is evident an hour after death, with the dividing level just below the abdomen in a hanged body. If an incision is made above this level clear plasma (‘bloodwater’) flows out.

If the incision is close to the blood/plasma divide mainly plasma flows at first, drawing an increasing amount of blood as the weight of plasma above the level of the blood decreases.

If the incision is below the blood level then blood flows first followed by plasma, which matches the sequence in the various accounts and fits with the height of a crucified body above the soldiers.

And with that sweet sight
He showed His blissful heart
even broken in two.

And in this sweet enjoying
He let me partly understand
the blessed Godhead;
stirring my simple soul to know
the meaning of that endless love
that was without beginning,
and is,
and shall be forever.

Then He showed a fair, delectable place
large enough for all mankind that shall be saved
to rest in peace
and in love.

And with this our good Lord said full blissfully,
See, how I loved you;
as if He had said,
“My darling, behold and see your Lord,
your God that is your maker and your endless joy;
see what delight and bliss I have in your salvation,
and for my love, enjoy it now with me.”

And also, for more understanding,
this blessed word was said:
See, how I loved you. Behold and see
that I loved you so much before I died for you
that I wished to die for you,
and now I have died for you,
and suffered willingly to do so.
And now is all my bitter pain
and all my hard travail
turned to endless joy and bliss
to me and to you.

How should it now be
that you should ask anything of me that delights me,
but that I should full gladly grant it to you?
For my delight is your holiness
and your endless joy and bliss with me.

This is the understanding of this blessed word,
See, how I loved you
as simply as I can say.

This our good Lord showed
to make us glad and merry.

Chapter 25 – Julian’s 11th Showing



The eleventh Revelation is an hey gostly shewing of His Moder. Twenty-fifth chapter.

In this joy my Lord looked Down
where our Lady had stood by the cross.
asking, ‘would you see her?’

And in this same manner of mirth and joy,
our good Lord looked down to the right-hand side,
reminding me where our Lady stood
in the time of His passion,
and said,
Wilt you see her?
And in this sweet word, as if He had said,
“I know well you would see my blessed mother,
for after me she is the highest joy
that I can shew you,
most delightful and worshipful to me,
and the most desired to be seen
of all my blessed creatures.”

And for the high, marvellous, special love
that He has to this sweet maiden,
His blessed mother our Lady Saint Mary,
He showed her highly enjoying
as by the meaning of these sweet words,
as if He said,
“Will you see how I love her
that thou may joy with me
in the love that I have in her
and she in me?”

For this sweet word’s greater understanding
our Lord God speaks to all mankind that shall be saved,
as if it were all to one person,
as if He said,
“Will you see in her how you are loved?
For love of you I made her so high,
so noble, and so worthy,
and this delights me,
as I would that it does thee.”

For after Himself, she is the most blissful sight.

I was told not to desire to see
her bodily presence while I am here,
but the virtues of her blessed soul,
her truth, her wisdom and her love,
whereby I may learn to know myself
and reverently revere my God.

And when our good Lord had shown this, and said,
Wilt thou seen her?
I answered saying,
“Yes, good Lord, thank you;
yes, good Lord,
if it is your will.”

I had often asked this
wishing to see her bodily presence,
but I saw her not so.

Jesus gave me a view of her spirit.
Just as I had seen her before,
little and simple,
so He showed her then high and noble,
glorious and pleasing to Him
above all creatures;
and He wishes it known
that all those that delight in Him
should delight in her
and in the delight He has in her
and she in Him.

For more understanding He showed this example:
if a man loves one creature above all creatures,
he wishes all creatures to love and delight
in that creature he loves so much.

And in this that Jesus said,
Wilt thou see her?
I thought it the most delightful word
He might have given me of her
with the spiritual showing He gave me of her.

For our Lord showed me no detail
but showed me our Lady Saint Mary three times.
First, as she conceived,
second, in her sorrows under the Cross,
third, as she is now,
in delight, worship, and joy.

Julian’s 9th Showing

Chapter 22

The ninth Revelation is of the lekyng etc., of three Hevyns, and the infinite love of Criste, desiring every day to suffre for us, if He myght, althow it is not nedeful. Twenty-second chapter.

Then our good Lord Jesus Christ asked,
Are you well pleased that I suffered for you?
I said, “Yes, good Lord, thank you, yes;
good Lord, may you be blessed.”

Than Jesus, our kind Lord, said
If you are pleased, I am pleased ;
it is a joy, a bliss, an endless delight to me
that I ever suffered passion for you,
and if I might suffer more, I would suffer more.

In this feeling my understanding
was lifted into Heaven,
where I saw three Heavens,
at which sight I marvelled greatly .

And though I saw three Heavens,
and all in the blessed manhood of Christ,
none is more, none is less,
none is higher, none is lower,
but evenly alike in bliss.

For the first Heaven,
Christ showed me His Father,
in no bodily likeness,
but in His property and in His working;
that is to say,
I saw that the Father is in Christ.

The working of the Father is this,
that He honours His son Jesus Christ.
This gift and this honour is so blissful to Jesus,
that His Father could have given Him
no reward that would have delighted Him more.

The first Heaven –
the Father’s pleasure shown me as a Heaven –
was fully blissful. For He is wholly pleased
with all Jesus has done for our salvation,
in which we are His, not only by Christ’s being,
but by the courteous gift of His Father.

We are His bliss, we are His reward,
we are His worship, we are His crown;
and this was a unique marvel
and a full, delectable vision,
that we are His crown.

This is such great bliss to Jesus
that He sets at nothing all His travail,
His hard passion, His cruel and shameful death.
And in these words,
If I might suffer more, I would suffer more,
I saw truly that as often as He might die,
so often He would,
and love would never let Him rest
until He had done it.

And I beheld with great diligence to know
how often He would die if He could,
and truly the number passed my understanding
and my wits so far,
that my reason may not, could not, comprehend it;
and when He had died that often,
yet He would count it as nothing for love,
it seemed to Him little compared to His love.
For though Christ’s sweet manhood might suffer once,
His goodness may never cease flowing;
each day He is ready to do the same.

If He would make the Heavens new
for love of me, and a new earth,
it were but little in reward,
for He could do this with no effort
every day if He would.

But to die for my love so often
that the number passes creatures’ reason,
is the highest offer our Lord God might make
to man’s soul.

And this is as I saw it.

Then He means this:
How could I not do for your love
all I might, a deed which grieves me not,
since I would die for your love so often
with no regard to my hard pains?

And here saw I for the second time
in this blessed passion,
the love that made Him suffer
passes as far above all His pains
as Heaven is above earth,
for those pains were a noble, worshipful deed
done in a time by the working of love.

And love was without beginning,
is, and shall be without end;
for which love He said full sweetly these words,
If I might suffer more, I would suffer more.
He did not say, “If it were necessary “;
for though it were not necessary,
if He might suffer more, He would.

This deed and this work for our salvation
was ordained as well as God might ordain it.
Here I saw a full bliss in Christ,
for His bliss would not have been full
if it could have been done any better.

Chapter 23

How Criste wil we joyen with Hym gretly in our redemption and to desire grace of Hym that we may so doe. Twenty-third chapter.

And in these three words,
It is a joy, a bliss, an endless delight to me,
were shown three Heavens, thus:
for the joy I understood the pleasure of the Father,
for the bliss, the worship of the Son,
and for the endless delight, the Holy Spirit.

The Father is pleased, the Son is worshiped,
the Holy Spirit delights.
Thus in the third vision of His blissful passion,
I saw the joy and bliss that delight Him in it.

Our courteous Lord showed His passion five ways,
first, the bleeding of the head,
second, the discolouring of His face,
third,  the body’s plenteous bleeding
in the scourging’s score-marks,
fourth, the deep dying.
These four are the passion pains shown before.
And the fifth is that shown for the passion’s joy and bliss  .

God’s wishes us truly, with Him,
to delight in our salvation,
strongly comforted and strengthened,
and so in His grace He wills
our soul merrily occupied.

For we are His bliss;
in us He delights without end,
and so, with His grace, shall we in Him.
And all that He has done for us,
does now, and ever shall,
was at no cost nor heaviness to Him,
nor could be,
except what He did in our manhood,
beginning at that sweet incarnation
lasting to the blessed uprising
on Easter morn.

In that deed’s cost and weight,
so long endured for our redemption,
in that deed, He rejoices endlessly,
as is aforesaid.

Jesus wishes us to heed the bliss
in the blissful Trinity at our salvation,
desiring as much spiritual delight,
by His grace, as is written above.
That is, our delight in our salvation
is like Christ’s joy in our salvation,
as it may be while we are here.

The whole Trinity wrought in Christ’s passion,
ministering abundance of virtues
and plenteous grace to us by Him;
but only the Maiden’s Son suffered;
whereof the whole blessed Trinity endlessly delights.

This was shown in these words,
Art thou well pleased?
and by that other word Christ said,
If you are pleased, then am I pleased;
as if He said, “It is joy and delight enough for me
and I ask nought else for my travail,
but that I might well please you.”

In this He brought to mind a glad giver.
A glad giver takes little heed of the gift,
but all his desire and all his intent
is to please and solace him to whom he gives.
If the receiver takes it highly thankful,
the courteous giver sets all his cost at nought,
and all his travail, for joy and delight,
for he has pleased and solaced him he loves.

Plenteously, fully was this shown.

Think also wisely of the greatness
of this word ever,
for in that was shown a high understanding
of the love He has in our salvation,
with manifold joys following Christ’s passion.

One, He enjoys having done it indeed,
and He shall no more suffer;
another, He brought us up into Heaven
and made us His crown and endless bliss.
Another, that He has thus bought us
from endless pains of Hell.

The 10th & 11th showings of Dame Julian will follow at the beginning of August.

Julian’s 8th Showing

Background

Chapter 16

The eighth Revelation is of the last petiuous peynes of Christe deyeng, and discoloryng of His face and dreyeng of flesh. Sixteenth chapter.

After this Christ showed part of His passion near His death.

I saw His sweet face as it was
dry and bloodless with pale dying
and then more pale, dead, languishing,
and then turned more dead into blue,
then more brown blue,
as the flesh turned more deeply dead.

His passion showed fullest in His blessed face,
and mostly in His lips
which before were fresh, ruddy, pleasing.
this deep dying was a sorrowful change;
and the nose shrunken, dried,
and the sweet body brown and black,
all turned from His fair lively colour
to dry dying.

When our Lord, our blessed Savior,
died upon the Cross,
there was a dry, keen wind,
and wondrous cold, as I saw.

When all the precious blood that could pass,
had flowed out of that sweet body,
moisture still remained in Christ’s sweet flesh.

Bloodshed, pain and dryness within,
blowing of wind and cold without
met together in the sweet body of Christ.
And these four, two without and two within,
dried Christ’s flesh by process of time.

And though this pain was bitter and sharp,
it was full and long lasting,
drying the living spirit of Christ’s flesh.

Thus I saw the sweet flesh die,
seemingly part by part,
drying with fearful pains.
As long as any spirit had life in Christ’s flesh,
thus long He suffered pain.

This long torture seemed to me
as if He had been seven nights dying
at the point of passing away,
suffering the last pain.

Then I said it seemed to me
as if He had been a week dead;
the sweet body was so discoloured,
so dry, so congealed,
so deadly, and so piteous
as if He had been dead seven nights,
continually dying.

And I thought the dying of Christ’s flesh
was the greatest pain,
and the last,
of His passion.

Chapter 17

Of the grevous bodyly threst of Criste causyd four wysys and of His petouous coronyng; and of the most payne to kinde lover. Seventeenth chapter.

And in this dying the words of Christ
were brought to my mind,
I thirst.
For I saw in Christ a double thirst,
one bodily, one spiritual,
– of which I shall speak in the thirty-first chapter.

For these words were shown for the bodily thirst
which I understood was for lack of moisture,
for the blessed flesh and bones were left
all alone without blood and moisture.

His blessed body dried a long, lonely time
with the wringing of the nails,
and the weight of the body.

For I understood
by the tenderness of the sweet hands
and of the sweet feet,
by the greatness, the hardness,
the grievousness of the nails,
the wounds waxed wide, and the body
sagged for weight by its long hanging,
the piercing and twisting of the head
and binding of the crown,
all caked with dry blood,
with the sweet hair, and the dry flesh,
clinging to the thorns,
and the thorns to the flesh,
dying.

And in the beginning,
while the flesh was fresh and bleeding,
the constant piercing of the thorns widened the wounds.
I saw the sweet skin and tender flesh,
the hair and the blood,
raised and loosened from the bone
with the thorns, pierced through
in many pieces like a sagging cloth,
as if it would very soon have fallen off
by its heaviness and looseness,
while it had natural moisture.

And that was great sorrow and dread to me.
For I would not, for my life, have seen it fall.

How it was done I did not see,
but understood it was the sharp thorns
in the boisterous, grievous setting on
of the garland of thorns, unsparingly,
without pity.

This continued a while,
but soon began to change,
and I beheld and marvelled how it could;
then I saw it was beginning to dry
so reducing some of the weight,
congealing about the garland.

And so surrounded it all about,
a garland upon a garland;
the garland of thorns, dyed with blood;
the other garland and the head
the colour of dried clotted blood.

The skin of the flesh of face and body
was small, wrinkled and tanned,
like a dry, aged board,
the face browner than the body.

I saw four forms of drying.
The first was bloodlessness;
the second, the pain that followed;
the third, the hanging in the air
as men hang a cloth to dry;
the forth, His body lacking liquid,
and no comfort was given Him
in all His woe and lack of ease.

Ah, hard and grievous was His pain,
but much more hard and grievous it was
when the moisture failed
and all began drying, withering.

These were the pains that showed in His blessed head.

The first in the dying while it was moist;
and the other, slow, withering drying,
the wind blowing from without
which dried Him and pained Him with cold,
more than my heart can think;
and other pains, for which I saw
that all that I can say is too little,
for it cannot be told.

This showing of Christ’s pains filled me with pain.
I knew well He suffered but once,
but that He would show it to me
and fill me with mind
as I had asked before.

From chapter 2:

I thought I had some feeling of Christ’s passion,
but desired more by God’s grace,
as though I were there with Mary Magdalen
and others that loved Christ.
I desired an actual sight
to know more of our Saviour’s physical pains,
our Lady’s compassion,
and of all His true lovers that saw them,
in that way I would be one of them
and suffer with Him.

And in all this time of Christ’s pains
I felt no pain, but for Christ’s pains.

Then  I thought,
I little knew what pain I had asked,
and repented wretchedly,
thinking if I had known what it had been,
I would have feared to pray it,
for I thought my pains worse than bodily death,.

I thought, is any pain like this?
And was answered in my reason:
Hell is another pain,
for there, there is despair.
But of all pains that lead to salvation,
this is the hardest,
to see one’s love suffer.

How might any pain be more to me
than to see Him suffering
that is all my life,
all my bliss,
all my joy?

Here I truly felt
I loved Christ so much more than myself
that no pain could be suffered
like my sorrow at seeing Him in pain.

Chapter 18

  Of the spiritual martyrdam of our Lady and other lovers of Criste,
and how al things suffryd with Hym goode and ylle. Eighteenth chapter.

Here I saw part of our Lady Saint Mary’s compassion,
for Christ and she were so at one in love
that the greatness of His loving
caused the greatness of her pain.

I saw the substance of the kindred love,
continued by grace, that creatures have to Him,
most fulsomely, surpassingly
shown in His sweet mother.

For as much as she loved Him above all others,
her pains passed all others.
For the higher, mightier, and sweeter love is,
the more sorrow it is to the lover
to see the loved one’s bodily pain.

And all His disciples and all His true lovers
suffered more pains than their own dying.

I feel sure that the least of them
loved Him so much more than himself
above all I can say.

In this, in my understanding,
I saw a great union between Christ and us.
For when He was in pain, we were in pain.
And all creatures that might suffer pain
suffered with Him,
that is, all creatures God made for our service.

The vault of the heavens and the earth,
failed for sorrow in their nature
at the time of Christs’ death.
For it is their natural property
to know Him for their God
in whom all their virtue stands.

When He failed,
then by their nature, in kindred with Him,
they failed with Him,
as much as they might,
in the sorrow of His pains.

Thus those that were His friends
suffered pain for their love.
And all in general, they that knew Him not,
suffered lack of all manner of comfort
other than God’s mighty, hidden keeping.

Here I mean two manner of folk,
which may be understood by two people:
one, Pilate, the other, Saint Dionyse of France,
who was that time a pagan.

For when he saw wonderful, marvellous sorrows
and dreads that befell at that time,
he said,
“Either the world is now at an end
or He, the maker of nature, suffers.”
So he wrote on an altar,
“This is the altar of the unknown God.”

God in His goodness
makes the planets and the elements
work naturally for the blessed man and the cursed.
At that time it was withdrawn from both,
and they that did not know Him
were in sorrow that time.

So our Lord Jesus was set at nought for us,
and we all stand in this,
set at nought with Him;
and shall do until we come to His bliss,
as I shall say later.

Chapter 19

Of the comfortable beholdyng of the crucifyx; and how the desyre of the flesh without consent of the soule is no synne. And the flesh must be in peyne, suffring til bothe be onyd to Criste. Nineteenth chapter.

In this I would have looked up from the Cross,
but I dared not,
for I knew well while I beheld the Cross
I was secure and safe;
so I would not put my soul in peril,
for beside the Cross
was no security from the horror of fiends.

Than had I a suggestion in my mind
as if a friend had said to me,
Look up to Heaven, to His Father;
then saw I well with the faith I felt
that there was nought between the Cross and Heaven
that might have distressed me.

I felt I must either look up
or else answer.
I answered inwardly
with all the strength of my soul,
and said, No, I cannot,
for You are my Heaven.

I said this for I would not;
I would rather have been in that pain
til doomsday than to come to Heaven
any way other than by Him.

For I knew well,
He that bound me so sorely
should unbind me when He would.
I learned to chose Jesus as my Heaven,
whom I saw only in pain at that time.

I wished no other Heaven than Jesus,
that He shall be my bliss when I come there.
This has always been a comfort to me,
that I chose Jesus as my Heaven by His grace
in all this time of passion and distress.

And that has been a lesson to me
that my choice in health or woe,
forever, should only be Jesus.

Though as a wretch I changed my mind
(had I had known what pain it would be,
I would have been loath to ask it)
I saw truly that was grudging
and a curse of the flesh
without assent of the soul,
to which God assigns no blame.

Repentance and wilful choice are contraries
and I felt both at once at that time,
their two parts, one outward, one inward.

The outward part is our mortal flesh
which is now in pain and woe,
and shall be in this life,
and which I felt much at that time.
That was the part that repented.

The inward part is a high blissful life,
which is all at peace, and in love,
and this was more inwardly felt.
This part is that in which,
mightily, wisely, and willfully,
I chose Jesus as my Heaven.

And in this I saw truly
the inward part is master
and sovereign of the outward,
not charging nor heeding to it.
All its intent and will, endlessly set
to be united with our Lord Jesus.

I was not shown that the outward part
should draw the inward to assent.
but I was shown the inward draws the outward,
and this by grace.
Both shall be united in endless bliss
by Christ’s virtue.

Chapter 20

  Of the onspekabyl passion of Criste, and of three things of the passion alway to be remembrid. Twentieth chapter.

Thus I saw our Lord Jesus languish a long time.

For union with the Godhead
gave the manhood strength for love
to suffer more than all men might suffer:
not only more pain than all men,
but more pain than all saved men
might tell or fully think,
from the first beginning to the last day
of the highest worshipful King’s worth
and that shameful, despised, painful death.
For He that is highest and worthiest
was most fully made nought
and most utterly despised.

The highest point to be seen in the passion
is to think and know what He is that suffered.
In this He brought, in part, to mind
the glorious Godhead’s height and nobility,
and the blissful body’s precious tenderness
which are together one,
and the loathing in our nature
to suffer pain.

As much as He was most tender and pure,
He was most strong and mighty to suffer.
For every saved man’s sin He suffered;
and every man’s sorrow and desolation,
He saw and sorrowed in kindred love.

For in as much as our Lady sorrowed for His pains,
as much He suffered sorrow for her sorrow, and more,
just as much His sweet manhood was worthier in kind.
For as long as possible for Him
He suffered for us and sorrowed for us.

Now He is risen no more is possible,
yet He suffered with us.
And seeing all this by His grace,
His love for our soul was so strong
that He willingly chose it with great desire
and mildly suffered it with great fulfillment.

For the soul that sees it thus,
he, when touched by grace, shall truly see
the pains of Christ’s passion surpass all pains;
that is to say, those pains shall be turned
to everlasting, surpassing joys
by virtue of Christ’s passion.

Chapter 21

Of three Beholdyngs in the passion of Criste, and how we be now deyng in the Crosse with Criste, but His chere puttyt away al peyne. Twenty-first chapter.

In to my understanding of His blessed passion,
God wishes us to have three views.

The first is the hard pain He suffered
with contrition and compassion.
That our Lord showed in that time,
giving me strength and grace to see it.
And I looked after the departing with all my might
expecting to have seen the body dead,
but I saw Him not so.

And just as I thought it seemed
the life might last no longer
and the showing of the end was imminent,
suddenly, as I looked on that same Cross,
He changed His blessed expression.

The change in His blessed expression changed mine,
I was as glad and merry as possible.
Then our Lord merrily brought into my mind,
Where now is any point in your pain or your grief?
And I was full merry.

I understood we are now,
in our Lords meaning,
in His Cross with Him
in our pains and our passion,
dying.
And we, willingly in the same Cross,
with His help and His grace
until the last moment,
He will change His face to us, suddenly,
and we shall be with Him in Heaven.

Between that moment and the next
there shall be no time,
and all shall be brought to joy,
and so He meant in this showing,
Where is now any point of thy pain or thy grief?
And we shall be fully blessed.

And here I saw truly
that if He showed us now His blissful cheer,
there is no pain in earth nor other place
that should grieve us,
but everything should be joy and bliss to us.

But because He showed us the time of passion
He bore in this life, and His Cross,
therefore we are in disease and travail with Him
as our frailty demands.

And the reason He suffers
is that He will in His goodness
make us higher with Him in His bliss.

And for this little pain we suffer here,
we shall have a high endless knowledge of God
which we might never have without that;
and the harder our pains have been
with Him in His Cross,
the more shall our worship be
with Him in His kingdom.

Julian’s ninth Revelation ‘of the lekyng etc., of three Heavens, and the infinite love of Christ, desiring every day to suffer for us, if He might, although it is not necessary,’ follows in a couple of weeks

Super! Natural!

Etymology is a strange hobby but I have found it can become addictive.

The other day, thinking of my doubts about what is popularly called the ‘supernatural’, and reading similar ones expressed in ‘The Mind of God’ by Paul Davies, a very readable agnostic physicist, I decided to find out what it originally meant.

It took some time but, cutting the story as short as possible, this is what I found.

Supernatural
Super– is related to the prefix sub-
which meant close to and could be above or below,
but later sub was more often used for below, under or less than,
but still occasionally to mean above,
as in sublime which means above all limit.
The other meaning of sublime is to purify by evaporation.
Super- is generally used for above, over or more than.

Natural means allied to nature.

Nature comes from natal, that which is born
(which in turn comes from borne or carried).
Hence supernatural is above but close to that which is born,
a bairn.

So supernatural implies a mother and child relationship.

I don’t know if that helps but it was an interesting surprise!

Julian’s 3rd Showing

Chapter 11. 

“The third Revelation etc.; how God doth al thing except synne, never chongyng His purpose without end, for He hath made al thing in fulhede of goodnes. The eleventh chapter.”

And after this I saw God in a tiny point,
that is to say, in my understanding
I saw that He is in all things.

I saw and considered,
seeing and understanding the sight with a soft awe,
and thought: What is sin?

For I saw truly that God does everything, however little.
Nothing comes by chance without His foresight.
If it seems so, our blindness,
our poor foresight, is the cause.

Those things in God’s foreseeing wisdom
from without beginning fall suddenly,
unsuspectedly to us;
by our blindness, by our lack of forsight,
we see them as happenchance.
But to our Lord God they are not so.

  fro withoute beginning: an interesting term whose sense
is perhaps preserved in the Scottish term outwith, ‘apart from’
or in this case ‘outside’ the beginning which points to something other
than mere unending time: something outside time, the eternal,
for which we have no true words.
Even ‘eternal’, from words meaning ‘lasting for an age’
inadequately expresses in temporal words, something outwith time.
(Compare Jeremiah: Before I formed you in the womb I knew you,
before you were born I set you apart
)

So I must grant all that is done, is done well ,
for our Lord God does all.
I saw our Lord God at work in His creatures,
not the work of His creatures,
for He is the mid-point of everything;
and I was sure He does no sin.

And I saw here truly that sin is no deed,
for in all this sin was not shown.
I would no longer wonder at this,
but saw what our Lord would show.
My soul was shown the rightfulness of God’s work.

Rightfulness has two fair properties:
it is right, it is full,
as are all the works of our Lord God;
needing neither the working of mercy nor grace,
for all is rightful,
nothing fails.

Another time He showed me sin nakedly,
as I shall say later,
where He uses the work of mercy and grace.

This vision was shown to my understanding.
For our Lord wishes the soul to turn
to see Him truly,
and all His works generally,
for they are fully good,
and all His doings are easy and sweet, and greatly easing,
turning the soul from the blind judgement of man
to the fair, sweet judgement of our Lord God.
For a man sees some deeds well done
and some evil.
But our Lord beholds them not so.
For just as all that exists in nature is of God’s making,
so all that is done is of God’s doing.

That the best deed is well done
is easy to understand.
And as the best and the highest,
so is the least deed done,
and all in the way and order our Lord has ordained
from without beginning,
for there is no doer but He.

I saw with certainty,
He never changes His purpose,
nor ever shall, without end.
For nothing was unknown to Him
forever, from without beginning.

Everything was set in order and made,
and it shall stand without end,
and nothing shall fail in that point.
He made everything in full goodness,
in the blessed Trinity,
forever fully pleased in all His works.

And all this He showed blisfully, meaning thus:

See, I am God;
see, I am in everything;
see, I do everything;
see, I never left my hands off my works,
nor ever shall without end;
see I lead everything to the end I ordained
from without beginning
by the same might, wisdom and love that I made it.
How should anything be amiss?

Thus mightily, wisely, and lovingly
my soul was examined in this vision.
Then I saw truly,
I had to assent with great reverence,
delighting in God.

Her 4th & 5th visions follow in a couple of weeks.

A Study of Religion

Some years ago at a difficult time, I wrote these words.
The first part is compiled directly from the Oxford English Dictionary, beginning with the word ‘religion’, finding its definition, and repeating that in turn with each keyword I found in the definition.
The second part is a short verse inspired by this, and the third, an introspection leading from it.
I present it as it may (or may not) help those who feel that faith comes easy to some, and that others do not share the same struggles.

I

Religion is the human recognition of,
and response to,
a living being,
higher than man,
possessing superhuman capability and powers;

Having a rightful claim and title
to possess and control the universe
and all creatures in it,
including mankind.

Having an absolute claim, in right and title,
to the reverence,
respect,
adoration,
and devotion of mankind;

Having power over nature and human fortunes,
known by mankind as GOD,
the Supreme Being,
inviolable,
morally and spiritually perfect.
whole, holy.

To this Supremacy,
this Divinity,
there is no other higher power or prior cause.

The universe proceeds from GOD alone,
GOD is its great creator and its king;
created from GOD’s own self by GOD’s own will,
sustained by GOD’s supreme and sole command,
copied from no model,
from no ‘other’ substance drawn,
placed in no ‘space outside’, apart from GOD.

II

Grown within the Earth-womb,
mankind, the child of GOD,
beloved yet poorly loving, lives by grace
herein is love: not that we love GOD
but that GOD loved us first,
we that give him pain
(for we do love, but hurt the one we love,
denying Him in blank and close-walled fear).

True religion
is this recognition
and its due response.

III

I am a Christian.
I believe in GOD the Father Almighty,
and in Jesus Christ, His only Son our Lord.
and in the Holy Spirit,
Three in One.

I have never seen a miracle,
I have never heard the voice of GOD,
I have never seen an angel,
a vision,
or a ghost,
except at such a time
and in such a need
that I suspect it was hallucination
or a dream.

I have never seen the certain hand of GOD
intervening in His universe.
I have not seen one certain answered prayer,
I have seen many seeming prayers in faith Unanswered.
I have seen Christians go sad to their grave
and wondered why.

My only answer is that of Peter,
‘Lord, to whom shall we go?
Yours are the words of eternal life.’
The unexamined life is not worth living ,
Socrates
wherever Truth may lead us we must go.
To fail to do so is self deceit
and death.

If truth leads to death
we lose only what we never had.
If truth leads to life
we have gained the whole universe
and our souls.

I am not one who has seen and believed,
but one who has not seen, and yet believes.

Heaven and Earth may fade and flee,
First born light in gloom decline,
But while GOD and I shall be,
I am his, and he is mine!1’
                                         J. M. Muller

Homo Sapiens Sapiens

Man, Wisely Wise –

    The right words, 
but not necessarily in the right gender.

The title comes with blessing and a curse,
somewhere along our way we learned
that we know that we know.

Knowledge for knowledge’s sake sets us apart;
it is in our species name:
Homo Sapiens Sapiens.
Homo Sapiens Sapiens has desire and power.
This world is where we live and breathe and are.

We have moved beyond merely sentient,
simply sensing the world,
to being sapient, knowing our place in it.
We have moved beyond merely sapient,
knowing our place,
to sapient sapient.
We have tasted the bitter-sweet fruit.
We know that we know.

Man did not mean male,
it was a species,
in which the male was husbandman,
from hus-bound-Man,
tied to humus, to soil,
our house and home.

Of course it became husband,
but an earlier term was wer-Man
‘male-Man’

The female was wif-Man, which became wife,
then, probably via wi’-Man, became wo-man,
woman.

And Adam said, ‘This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.’

…out of Man, not …out of man;
the gender word man was yet unformed

wo-Man meant female-Man
wer-Man meant male-Man.
The human gender term wer survives,
in the human male part of were-wolf.

‘male’ in male and female are unrelated

Female comes from Latin femella,
female-Man.
Male comes from Old French masle
from Latin masculus or malus, male-Man.
Man is the species word,
human regardless of gender,
as were he and she, which were once accents of the same word,
simply meaning a person.
Man is derived from Old English mann,
or earlier Proto-Indo-European mon or man.
Human comes from humus (soil).

Possibly the h at the beginning of human and he
caused a shift of use towards he 
for a person,
leaving she with no role.
so it came to be used for a woman.

If so, then for a time, he meant a person of either sex
while she was only used for women.
Gradually he was applied to men only,
she to women only.

Female stands alone,
It is not fe- prefixing male.
Its origin is in Latin,
coming from femina, or femella,
a female human.
Its use for other species came later.

Male comes from Old French masle
from Latin masculus, or malus,
a male human.

So male in each word is coincidence,
a 14th century spelling confusion,
of similar sounds with similar sense.

But -man in woman and in man
does share the same root:
the word for our species,
Man, any human person.
In Old English the word for male was wǣp or wer
which, with the species suffix mann,
became wǣp-mann, werman.

Werman shortened to man in or before the 13th century
We still use wǣp- or wer as man in were-wolf.
but the word served also as gender neutral
until the last century.
Old English for woman, female-Man,
was wīf-mann or wif.
Wif became wife
wīf-mann became wi’man, woman.
So, unlike female and male,
man and woman have the same root,
Man,
human regardless of gender.