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.

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

Julian’s 6th & 7th Showings

Julian had this vision, like her others, during the receipt of the Last Rites.
Living at the time of the Black Death, the worst century in recorded history, one of horror, fear and recrimination, she still found herself unable to see God as a wrathful avenger. Instead her writings are steeped in awareness of His boundless compassion.

Chapter 14 – the 6th Showing

The sixth Revelation is of the worshippfull thanke with which He rewardith His servants, and it hath three joyes. Fourteenth chapter.

After this our good Lord said,
I think and feel for you in your travail,
particularly in your youth
.

In my mind I was raised into Heaven,
and saw Him as a lord in his own house,
who has called all his dear, worthy servants
and all his friends
to a solemn feast.

Then I did not see the Lord sit in His own house,
but saw Him royally reign there,
filling it with joy and mirth,
endlessly gladdening
and comforting His dear worthy friends
with full homeliness and full courtesy,
with a marvelous melody of endless love
in His own fair blessed manner,
which glorious hospitality of the godhead
fills the Heavens with joy and bliss.

God showed three degrees of bliss,
that every soul that willingly served Him
in any degree in earth,
shall have in Heaven.

First is the blessed feeling for our Lord
he shall receive when delivered of pain;
a feeling so high and worshipful
that he thinks it fills him,
as though there could be no more.
For I felt that all the pain and travail
that could be suffered by all living men
could not deserve the worshipful thanks
that one man shall have
that has willingly served God.

Second, that all the blessed creatures in Heaven
shall see that worshipful thanking,
for He makes his service known to all that are in Heaven.

And then this example was shown:
if a King thanks his servants,
it is a great worship to them;
and if he makes it known to all the realm,
his worship is greatly increased.

Third, as new and pleasant as it is received
so shall it truly last without end.

And I saw, homely and sweetly as this was shown,
the life of every man shall be known in Heaven,
and shall be rewarded for his willing service
and for his time.

And especially the life of those
that willingly, freely offer their youth to God,
is surpassingly rewarded and wonderfully thanked.

I saw whenever man or woman,
turn truly to God,
for that day’s service and endless intent,
they shall have all these three degrees of bliss.

And the more that the loving soul
sees this courtesy of God,
the likelier he is to serve Him
all the days of his life.

Chapter 15 – The 7th Revelation

The seventh Revelation is of oftentymes felyng of wele and wo etc.; and how it is expedient that man sumtymes be left withoute comfort, synne it not causeing. Fifteenth chapter.

And after this He showed a sovereign spiritual delight in my soul.

I was filled with a lasting sense,
security, mightily sustained,
with no painful dread.

This feeling was so glad, so spiritual,
that I was all at peace and at rest,
as though nothing in earth should grieve me.

This lasted but a while,
and I was turned and left to myself,
in heaviness and weariness of my life,
in irritation with myself,
that I hardly had patience to live.

There was no comfort nor ease to me,
but faith, hope, and love.
And of these I had in truth,
but little feeling.

Then soon again our blessed Lord
gave me again the comfort
and the rest in soul,
delight and security
so blissful and so mighty,
that no dread, no sorrow,
nor bodily pain that might be suffered,
should have discomforted me.

And then I felt the pain again,
and then the joy and the delight,
now that one, now the other, many times,
I suppose about twenty times.

And in the same time of joy
I might have said with Saint Paul,
nothing shall separate me from Christ’s love.
And in the pain I might have said with Peter,
Lord save me, I perish.

This vision was shown me to my mind
that it is useful to some souls to feel this
sometimes to be in comfort,
sometimes to fail,
and be left to themselves.

God wishes us to know
that He keeps us equally safe
in woe and well-being.
For profit of man’s soul,
he is sometimes left to himself,
though sin is not ever the cause.

For in this time I did not sin
so as to be left to myself,
for it was so sudden.
Nor deserved this blessed feeling.
Our Lord gives freely when He will,
and sometimes lets us be in woe,
and both is one love.

God wishes us this comfort
to cling to with all our might,
for bliss is lasting without end,
and pain is passing,
and shall be brought to nought
to them that shall be saved.

So it is not God’s will that we dwell
in the feeling of pain,
in sorrow and mourning,
but suddenly pass over to His keeping
in endless delight.

Julian’s eighth Revelation, follows at the end of June.

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 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.