Julian’s 4th & 5th Showings

Chapter 12 – her 4th Showing

‘I and the Father are one.’

The fourth Revelation etc.; how it likith God rather and better to wash us in His blode from synne than in water, for His blode is most pretius. Twelfth chapter.

After this I saw that sweet body,
scourged, and bleeding in gashes,
all its fair skin broken
deep in the tender flesh;
deep all about from sharp lashes.

The hot blood ran so plentifully
I saw neither skin nor wound,
as though it were all blood,
but where it should have dropped,
it vanished.

Yet the bleeding continued awhile
until it might be clearly seen,
so plentifull that I thought,
if it had been truly flowing,
the bed would have been awash,
blood flowing everywhere.

Then it came to my mind,
God in His tender love,
made waters plentiful on earth
for our service and comfort;
Yet He prefers we take His blessed blood,
a full, homely gift, to wash us of sin.

There is no liquor made
that He likes so well to give,
most plentiful as it is most precious,
by the virtue of His blest godhead.
Blood of the nature of our own blood,
blissfully flowing over us
by virtue of His precious love;
The dear, worthy blood
of our Lord Jesus Christ,
as true as it is most precious,
as true as it is most plenteous.

Behold and see:
The precious plenty of His dear, worthy blood
descends into Hell, bursts her bonds
and delivers all belonging to Heaven’s court.

The precious plenty of His dear, worthy blood
overflows all the Earth,
washing all creatures of sin
which are, have been, and shall be, of good will,.

The precious plenty of His dear, worthy blood
ascended into Heaven
to our Lord Jesus Christ’s blessed body,
and is there in Him,
bleeding and praying for us to the Father,
and is and shall be as long as it needs.

It flows evermore in all Heaven’s delight
in the salvation of all mankind
that are, and shall be there,
fulfilling their numbers.

Chapter 13 – Julian’s 5th Showing

The fifth Revelation is that the temptation of the fend is overcome be the passion of Criste, to the encres of joy of and to His peyne everlastingly.

And after,
before God spoke any words,
He showed me Himself for a reasonable time,
and all I had seen,
and all I might learn from it,
as my simple soul could understand.

Then with no voice,
without opening His lips,
He formed these words in my soul:
Thus the fiend is overcome.

Our Lord said these words,
meaning by His blessed passion
that He showed before.

In this our Lord showed
how His passion overcomes the fiend.

God showed the fiend,
as malicious now
as before the incarnation.

Yet hard as he tries, he continually sees
all who are being saved escaping him,
by Christ’s precious passion.

That is his sorrow,
and he is seen as fully evil.
Yet all God allows him to do
turns us to joy
and him to shame and woe.

And he has as much sorrow
when God gives him leave to work
as when he does nothing;
he can never be as evil as he wishes,
for his strength is all taken in God’s hand.

But in God I see no wrath,
For our good Lord has endless regard
to His own worshipful nature
to the profit of all that shall be saved.

With might and right He withstands the reproved,
who by malice and shrewdness busies himself,
scheming and acting against God’s will.

And I saw our Lord scorn his malice,
belittling his weakness,
and willing us to do the same.

At this sight I laughed mightily,
and that made them about me laugh,
and their laughing pleased me.

I wished my fellow Christians
had seen all that I had seen,
then they would all laugh with me.
But I did not see Christ laughing;

I understood that we may laugh,
comforting ourselves,
enjoying God,
for the devil is overcome.

Then I saw Him scorn his malice;
guiding my understanding of our Lord,
an inward showing of truth,
with no change of emotion.
I saw constancy
as a worshipful property of God.

Then I fell serious and calm,
saying, “I see three things:
joy, scorn, and resolve;
I see joy, that the fiend is overcome.
I see scorn, that God scorns him,
and that he shall be scorned.
I see resolve, that he is overcome
by our Lord Jesus Christ’s blissful passion and death ;
done in full earnest and with sad travail.”

And I said, “He is scorned.”
That is, God scorns him;
He sees him now as He shall forever.
In this God showed the fiend condemned.

And I meant this when I said
he shall be scorned at doomsday,
generally, by all that shall be saved,
of whose consolation he is most jealous.

Then he shall see all the woe and oppression
that he has done to them,
turned to their endless increased joy.
And all that pain and suffering
he would have brought them to
shall go with him endlessly to Hell.

Julian’s 6th Showing will follow early next month.

Julian’s 2nd Showing

A little before the fourteenth century, the word for our species, ‘Man’, had begun to be used also for the male of our species. Even ‘he’ and ‘she’ had once been different local accent words for person with no gender significance until ‘she’ shifted to mean a female person (for more see here). I have differentiated between man meaning a male person, and Man meaning a member of the species of either gender, by using a capital M for the species term.

Chapter 10

“The second Revelation is of His discolouryng etc; of our redemption, and the discolouring of the vernacle; and how it plesith God we seke Him besily, abiding Him stedfastly and trusting Hym mightily. Tenth chapter.”

Then I saw with my own eyes,
the crucifix continually before me,
part of His passion –
spite, spitting, sullying, buffetting
and many languishing pains, more than I can tell,
with often changing colour.

Once I saw half the face, beginning at the ear,
covered with dry blood to the centre.
Then the other half similarly,
while the first vanished as it came.

I saw this with my own eyes, dimly,
straining to see more clearly.

It was put in my mind,
if God would show me more
He must be my light;
I needed none but Him,
for Him I sought.

So I had seen Him and sought Him,
for we are so blind and unwise
that we never seek God
until He shows Himself to us in His goodness.
When we glimpse Him by His grace,
we are stirred, by that same grace,
to seek with great desire to see Him more.

So I saw Him, I sought Him; I had Him and wanted Him.
This is and should be, our common purpose.

Once, in my mind, I was led down to the deep sea bed.
There I saw green hills and dales,
moss-grown with sea-wrack and gravel.

Then I understood.
if a man or woman could keep sight of God,
who is with Man continually,
even under the sea he would be safe,
in body and soul, taking no harm.
Above all, he would have more solace and comfort
than all this world can tell.

God wants us to know we see Him always
though we think it is but little,
and in this belief He gives us everlasting grace.

For He wishes to be seen,
He wishes to be sought,
He wishes us to wait for Him,
and trust Him.

This second shewing,
so low, so little, so simple,
made my spirits mourn.
It filled them with dread and longing,
and I doubted it was a showing.

Little by little our good Lord
gave me true understanding.
It was a showing –
an image of our foul mortal flesh
that our fair, bright, blessed Lord
bore for our sins.

There is a holy kerchief in Rome,
on which is portrayed His blessed face in His hard Passion,
going with steadfast will to death,
and often changing colour.

The holy vernacle of Rome.  According to the legend of the vernicle, St. Veronica’s kerchief became impressed with an exact image of the face of the suffering Christ when she compassionately wiped His face as He carried the cross to Calvary. Preserved at St. Peter’s in Rome, the cloth became an object of pilgrimage.

Many marvel how brown and black,
how rueful and wasted this image might be,
since He portrayed it with His blessed face,
who is the fairness of heaven, flower of the earth,
and the fruit of the Maiden’s womb.
How can this image be so darkening in colour
and so far from fair?

I desire to tell it as I have understood by God’s grace:
We know in our faith,
and believe by Holy Church’s teaching,
that the blessed Trinity made Mankind in His image.

In the same manner we know
that when Man fell so deep,
so wretchedly by sin,
there was no other to restore him
but He that made Man.

He that made Man for love,
would restore him by that same love
to the same or greater bliss,
in the image of the Trinity
seen in our first creation.
Like Jesus Christ, our Saviour,
in heaven without end, in our remaking.

Between our creation and remaking,
He would, for love and worship of man,
make Himself as a man in this mortal life,
in our foulness, and our wretchedness,
as a man might be without guilt.

This is the meaning of that written above:
it was an image of our foul, black, mortal flesh
wherein our fair, bright, blessed Lord God is hid.

But I dare to say, fully and surely,
that never was so fair a man as He,
until His fair colour was changed
with travail and sorrow and passion,
dying.

More of this is in the Eighth Showing,
where it says the vernacle of Rome moves,
changing colour and expression,
sometimes more comfortable and lifelike,
sometimes more rueful and deathly.

And in this vision I learned
the soul’s continual search pleases God greatly,
for it can only seek, suffer, and trust.

In the soul that has it,
this is the work of the Holy Spirit, finding clarity
when He wills it by His special grace.
Our seeking, with faith, hope, and love,
pleases our Lord.
Our finding pleases the soul,
filling it with joy.

So I was taught, in my mind,
that seeking is as good as seeing
while He allows the soul to be in travail.

God wishes us to seek to see Him.
By this He shall show Himself to us,
by His special grace, when He wills it.

And how a soul shall be, beholding Him,
He, Himself, shall teach.
That is most worshipful to Him,
most profitable to you,
and receives greatest meekness and virtues
with the Holy Spirit’s grace and leading.

For a soul fastening onto God
by seeking or beholding,
with nothing but true trust,
does the greatest worship possible to Him,
as to my sight.

Two workings may be seen in this vision:
seeking and seeing.

Seeking is available to all.
Every soul may have the discretion
and teaching of Holy Church;
and ought to have,
with God’s grace.

God wishes us three things in our seeking.

First, that we seek wilfully, through His grace,
busily, without sloth,
gladly, merrily,
without senseless heaviness,
without vain sorrow.

Second, that we wait for His love,
steadfast, without grumbling,
without striving against Him, to our life’s end,
for it shall be but for a while;

We know He shall appear suddenly, blissfully to all His lovers,
He works secretly but we shall see Him,
He shall appear suddenly, and He will be believed,
for He is fully courteous and homely.

Third, that we trust Him greatly
in full, secure faith,
for this is His will.

Blessed may He be.

Julian’s third showing will follow in the beginning of May.

Julian’s 1st Showing – part 1

Introduction>

Many of Julians ‘showings’, or visions, were short, but this first is longer and I have divided it. The second part will be at the beginning of March.

(The ‘Julian’ tab is no longer accessible as I considerably reworked those pages which I had previously condensed.)

Chapter 4

“Here begynnith the first revelation of the pretious crownyng of Criste etc. in the first chapter, and how God fullfilleth the herrte with most joy, and of His greate meekenesse; and how the syght of the passion of Criste is sufficient strength ageyn all temptations of the fends, and of the gret excellency and mekenesse of the blissid Virgin Mary. The fourth chapter.”

In this moment suddenly
I saw the red blood trickle
from underneath the Garland,
as hot, and fresh, and plenteous,
as in His Passion when the thorns
pressed on His blessed head.

He who was both God and Man,
who suffered thus for me,
showed me this directly.
I knew, truly, mightily
and in that showing suddenly
the Trinity filled my heart.
I understood with greatest joy:
it shall be so in Heaven without end
to all that shall come there.

the Trinity is God:
God is Trinity;
the Trinity, our Maker, Keeper,
our everlasting love,
our everlasting joy and bliss,
in our Lord Jesus Christ.

In that First Showing, and in all:
wherever Jesus Christ appears,
I feel the blessed Trinity.

And with a mighty voice I cried,
said and meant for reverence
“Benedicite, Domine!”

I wondered and marvelled that He,
so reverend and awe-inspiring
would be so homely with me,
a sinful creature in wretched flesh.

Awe-inspiring: in the original the word used is “dredfull” but in Mediaeval English, dread implied awe rather than apprehensive fear.

This I took for my time of temptation,
for I thought God would have me tempted
by fiends before my death.

With this sight of the blessed passion,
with the Godhead I saw and understood,
knowing well it was strength enough for me,
yes, and to all creatures living,
against all fiends of Hell
and spiritual temptation.

Then He brought our blessed Lady to my mind.
I saw her ghostly, in bodily form,
a simple, meek maid,
young, and little waxen above a child,
in that stature she had
when she conceived with child.

And God showed me in part
the wisdom and truth of her soul.
I understood the reverence
with which she beheld her God, her maker,
marveling that He would be borne of her,
a simple creature of His making.

And this wisdom and truth,
knowing the greatness of her Maker
and the littleness of herself,
led her to say meekly to Gabriel,
“Lo, me, God’s hand-maid.”

In this I truly understood
that she is more than all that God has made
all else is beneath her
in worthiness and grace.
Above her, I could see,
nothing that is made
but the blessed manhood of Christ.

Chapter 5

“How God is to us everything that is gode, tenderly wrappand us; and all thing that is made, in regard to Almighty it is nothing; and how man hath no rest till he nowteth himselfe and all thing for the love of God. The fifth chapter.”

In this same time our Lord showed me
a spiritual sight of His homely love.
I saw He is to us all that is good,
and comfortable for us.

He is our clothing that wraps us in love,
embraces us and all encloses us
for tender love,
that He may never leave us.
I know He is all that is good to us.

In this He showed a little thing
the size of a hazel nut
in the palm of my hand,
round as a ball.

I looked at it, in the eye
of my understanding and thought,
What may this be?

The answer was all-inclusive:
It is all that is made.
I marvelled how it could last.
I thought it so little
it might suddenly fall to nothing.

And I was given to understand:
It lasts and always shall,
for God loves it;
so by God’s love everything has its being.

In this little thing I saw three properties:
God made it,
God loves it,
God keeps it.

But what my maker, my keeper,
and my lover, truly is
I cannot tell,
for till I am fully one with Him
I may never have full rest nor true bliss;
that is to say, till I am so joined to Him
that there is truly nothing made
between my God and me.

We need to know the littleness of creatures
and to count as nothing all things made,
so as to love and hold to God
that is unmade.

For this is why we are not all
in ease of heart and soul,
for we seek rest here in those things
that are so little,
in which there is no rest,
and do not know our God
who is almighty, all wise and all good;
for He is true rest.

God wishes to be known,
and likes us to find rest in Him.
For all that is less than Him
is less than enough for us.
This is why no soul has rest
till it sets at nothing all made things.

Whoever sets all aside for love,
to have Him that is all,
can only then have spiritual rest.

Our Lord God showed His full, great pleasure,
when a simple soul comes to Him
unadorned, plain and homely.

This is the kindred yearning of the soul
by the Holy Spirit’s touch,
as I understand this showing:
“God of Thy goodness, give me Thyself,
Thou art enough for me,
I may ask nothing that is less
that it may be my full worship to Thee.
If I ask anything less I remain wanting;
only in Thee do I have all.”

And these words are full and lovely to the soul,
touching, full, and close, to God’s will and goodness.
For His goodness includes all His creatures
and all His blessed works
surpassingly without end.

He is endlessly over all,
He has made us only for Himself
restored us by His blessed passion,
keeps us in His blessed love;
and all this by His goodness.

He is endlessly over all,
He has made us only for Himself
restored us by His blessed passion,
keeps us in His blessed love;
and all this by His goodness.

Introduction

Revelations of Love, Chapters 1-3

Julian’s introduction to what is to follow.

These first three chapters outline the whole book:

  • first, a summary of the chapters to follow (omitted for brevity).
  • second, how when younger, she prayed to share or understand more of Christ’s pains.
  • third, her  serious illness in 1373, in which, during receipt of the last rites, she received the ‘shewings’ or visions which occupy the rest of the book.

In fact she survived. The last record of her still living was in 1413.

What follows is far more than I originally intended. Two or three years ago I began a free verse précis of her book, promising completion in a few months, then a year. But I found such richness and compassion in her writing that the précis became a fuller translation and the timescale grew.

Although written in English it is that of the early middle ages. Spelling was elastic then, not only from writer to writer but within a writer’s own work, hence it is very much a translation into modern English. Fortunately I did not have to work from the original mediaeval alphabet or, worse, from handwritten originals. This has been done by far better writers than myself, particularly Georgia Ronan Crampton.

I have kept Julian’s chapter introductions in her Middle English wording in italic, but using our modern alphabet. Her book, as mentioned in an earlier post, was written in a dangerous and unforgiving age; a time of post- Black Death fear of heresy. The shewings should be read in order.

Revelations to one who could not read a letter. Anno Domini 1373.

A Particular of the Chapters, Of the tyme of these revelations, and how shee asked three petitions, and Of the sekenese opteyned of God be petition.

Chapter 1.

 A Particular of the Chapters. The first chapter, off the noumber of the Revelations particularly.

This is a Revelation of love that Jesus Christ, our endless bliss,
made in sixteen Showings or special Revelations.

I have omitted this chapter’s summary of her sixteen revelations as, in the light of the historical background in which they were written, they are better read in in order.

Chapter 2

The second chapter. Of the tyme of these revelations, and how shee asked three petitions.

These Revelations were shown to a simple unlettered creature in the year of our Lord 1373, the eighth day of May, which creature had desired previously, three gifts of God.

The first was to understand His passion.

The second was bodily sickness in youth at thirty years of age.

The third was to have God’s gift of three wounds.

As to the first gift,
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;
desiring 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.

I desired no other sight
nor showing of God
till my soul departed from my body,
so that by this showing alone
I should more truly understand Christ’s passion.

The second gift came to my mind with contrition,
freely desiring a sickness so deathly hard
that I might undergo all rites of Holy Church,
believing I was dying,
and that all that saw me might suppose the same,
for I would get no comfort from earthly life.

In this sickness I prayed to have
all manner of physical and spiritual pains
that I would feel if I were dying,
with all the dreads and tempests of the fiends,
except the outpassing of my soul.

By this I meant to be purged by God’s mercy,
afterward  to live more to His worship
because of that sickness;
and that it might speed my death,
for I desired to be soon with my God.

These two desires, the passion and the sickness,
I desired with a condition, saying,
“Lord, you know what I desire.
if it be Thy will, may I have it,
and if it be not Thy will,
good Lord, do not be displeased,
for I want nothing but Thy will.”

For the third gift, by the grace of God and the teaching of Holy Church,
I conceived a mighty desire to receive three wounds in my life:

the wound of full contrition,
the wound of kindred compassion,
and the wound of willfull longing for God.

And all this last petition I asked without any condition.

The first two desires passed from my mind,
but the third dwelt with me continually.

Chapter 3

Of the sekenese opteyned of God be petition. Third chapter.

When I was thirty and a half years old,
God sent me a bodily sickness
in which I lay three days and nights.
On the fourth I had rites of Holy Church
and did not expect to live till day;
but after this I languished
two days and two nights.

The third night I often thought I had passed,
as did they that were with me;
still young, I thought it great pity to die;
not for anything in earth
that might give me pleasure to live,
nor fear of any pain,
for I trusted in God in His mercy.

But to have lived to have loved God better
and for a longer time,
that I might have more knowledge and love
of God in the bliss of Heaven.

For I thought,
the time I had lived here was too slight,
too short to deserve that endless bliss.
It seemed nothing.

I thought,
“Good Lord, may the end of my life be Thy worship?”
And I understood by my reason,
by my feelings of pain,
that I should die,
and assented fully, with all the will of my heart,
to be at God’s mercy.

Thus I endured until day,
and by then my body was dead
with no feeling from the middle down.

Then I was stirred to be set upright,
and was leant back with help,
to have more freedom in my heart
to be at God’s will,
thinking on God while my life might last.

My curate was sent for to be at my end,
by the time he came my eyes were fixed
and I could not speak.

He set the cross before my face and said,
“I have brought the image
of thy maker and Saviour.
Look thereon and have comfort therewith.”

I thought I needed no comfort
for my eyes were set upward to Heaven
where by God’s mercy I trusted to come,
but I assented to set my eyes, if I could,
in the face of the Crucifix
and so I did,
thinking I might endure longer
looking ahead than right up.

After this my sight began to fail,
the chamber dark as night about me
except in the image of the Cross
which I saw by its own light,
I knew not how.

All beside the Cross was ugly to me
as if greatly occupied with fiends.

The rest of my body began to die.
I had scarcely any feeling,
with shortness of wind;
and believed I had truly died.

And in this, suddenly, all my pain was taken from me,
I was as hale, and sound in body as ever before.

I marvelled at this sudden change,
I thought it was God’s secret work
and not of nature,
yet feeling this ease
I trusted no more in living.

This ease was no full ease to me,
for I would rather be delivered from this world.

Then came suddenly to my mind
that I should desire the second wound
of our Lord’s gracious gift,
that my body might be fullfilled
with mind and feeling of His blessed passion,
I wanted His pains my pains with compassion,
and afterward to belong to God.

I desired neither bodily sight nor showing of God,
but compassion,
as a kindred soul might have with our Lord Jesus,
who for love became a mortal man.
I desired to suffer with Him.

Julian’s visions follow approximately monthly, interspersed with other posts.

It’s a Bleeding Blessing!!

I have always liked etymology.
(Etymology: Latin etymon
from ancient Greek, etumon, meaning truth
plus Greek –legein, a suffix meaning speak)
and yet its meaning is not speaking true,
but the study of the history of words.

The history of words is not always
as simple as the etymology
of the word etymology itself.
With time words and their meanings change and shift.
Words may remain while only meanings change;
words may remain while meanings grow and drift.

Blesséd are they that are poor in spirit,
for theirs shall be the kingdom of heaven.

Poor means today what it has always done
but blesséd, blest,
ah, there’s a word to run.

Often it has been said to mean happy
which seems to fit, a comfortable word,
(though comfort means to strengthen and give power;
In French comme forte is furnishing with strength)
but blest is more than simply being happy;
in French again blessure is to wound,
imblessure is a wound that bleeds.
Blé, meaning wheat in French is closely linked,
and came from bládh a growing blade of grass,
from which word blade we get the knife and sword,
blood shedders.
Bless also meant to blow as in the line,
I know a bank whereon the wild thyme blows
from which we get blossom and bloom and bleed,
growing, swelling, welling words that promise more.
Farther back, the gallo-roman bladhais
was the growing harvest.

So deep within the happiness of blessing,
we have upwelling, and a blossoming,
the overflowing, fruition
of love.

Cosmos

Cosmos once meant order –
universe meant a single turning point.
We were bounded by the spheres,
the eternal turning stars,
where wanderers made their way alone,
bright Venus, dull red Mars,
and others that we named for gods.
– Cosmos once meant order.

Now we have found infinity,
like turmoil of a dream
of love and hope and yearning.
tossed in an unknown stream,
Galaxies, stars, planets, dust,
spread with wilder turning,
dark energy’s pull,
dark matter’s thrust,

Now in our infinity
all we see is just
a hundredth part or more
of a far darker shore.
Are we cast there alone,
faithless, hopeless, loveless, lost?

See.
Hear.
This vast turning sphere,
dark energy, dark matter and dark fear,
is smaller than a hazel in my hand.
A multiverse infinity of worlds
would be as hazel-small and sweet
as this round which my fingers curl.

And I so loved it that I entered
as My own Son to bring you life;
became your brother, servant, friend.
I, you thought so other,
so high above, so Godly-grand,
loved so much I died
at my lovers’ hand.

There is truth and turmoil in your dream,
the unseen dark, a flowing stream,
of love and loss.
Matter is energy, dark and light.
Those who love the light,
who believe in Me,
flow on to light.
Those who love the dark flow into dark,
lost in the passing of this age.
Yet I did not only come to earth to save,
I descended into hell,
and seek you there as well.

Creationtide

A couple of years ago I wrote a poem on the wonder of creation, All the Time in the World, and another on Creationtide, Saving the Earth. In that second poem I touched on a problem I have with our attitude to Creationtide; the following is not truly a poem, more a succession of thoughts:

The Cross is not a Hat Stand

Many things mean much to us,
they differ in degree
to different people,
to you,
to me:
world peace, poverty, politics,
care of the elderly, the sick,
social and family relations,
feminism, education,
prison welfare, crime prevention,

but the cross is not a stand
on which these hats can hang.
Yet we have turned Creationtide into ecologytide,
fueled by guilt or fear of global warming,

It should not be a time of guilt
for our misuse of the world God gave us,
but a time of wonder
of how God so loved the world
from In the beginning at the dawn of time
nearly fourteen billion years ago,
to Christ’s last words on the cross:
It is finished.

All that hung upon the cross was love,
the love of God, in Christ, for the world.
All that we can hang upon the cross
is our love in return,
for God, in Christ,
sent to give us eternal life.

The day will come when after we have mastered the winds, the waves, the tides and gravity, that we will harness for God the energy of love. Then for the second time in the history of the world, man will have discovered fire.         Teilhard de Chardin