Julians Comments on her first 14 Showings (11)

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In chapter 58 Julian increases her emphasis on the motherly properties of the Trinity, in which we are reborn in spirit and love, nurtured, and grow. She repeatedly writes of Christ as both ‘Him’ and as having motherly qualities (by which we are reborn).

Fifty-eighth chapter.

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

God, the blissful Trinity,
which is everlasting being,
endless, from without beginning,
His endless purpose: to make mankind
whose fair nature was destined from the first
for His own Son, the Second Person.

When He wished, He made us all one,
by the full accord of the Trinity,
and in our making He joined us
and made us one with Himself,
by which oneing we are kept
as clean and noble as when we were made.

By virtue of that precious oneing
we love our Maker,
likening ourselves to Him,
praising Him, thanking Him,
endlessly enjoying Him.

And this is the work wrought continually
in every soul that shall be saved,
by that aforesaid Godly will.

Thus in our making
God all-mighty is our kindly father,
God all-wisdom is our kindly Mother,
with the love and goodness of the Holy Spirit,
all one God, one Lord.

In the joining and the oneing
He is our true, true spouse,
we are His beloved wife,
His fair maiden,
in whom He is never displeased.

For He says,
I love thee, and thou lovest me,
our love shall never be divided.

I saw the working of the blessed Trinity,
in which I saw and understood three properties:
the property of the Fatherhood,
the property of the Motherhood,
the property of the Lordhood
in one God.

In our Father Almighty we have our keeping
and our bliss in our kindred substance,
which is to us in our making
from without beginning.

In the Second Person,
in knowledge and in wisdom,
we are kept in our sense of kinship,
our restoring, and our saving.
For He is our Mother,
our Brother and Saviour.
In our good Lord the Holy Spirit
we have our reward and our repayment
for our living and our travail,
endlessly surpassing all our desire,
in His marvelous courtesy,
by His high, plentious grace.

For our whole life is in three:
first we have our being,
second, our increase,
third, our fulfillment.

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

For I saw and understood:
the high might of the Trinity is our Father,
the deep wisdom of the Trinity is our Mother,
the great love of the Trinity is our Lord.
All this we have in kind,
in our created nature.

And I saw the Second Person,
Mother to our true substance,
that same precious person
is become our sensual Mother.
For we are doubly of God’s making,
substantial and sensual.

Our substance is the higher part,
in our Father, God Almighty.
the Second Person is our Mother,
kindred to our true nature,
in whom we are grounded and rooted.
He is our Mother in mercy
taking flesh in our sensualite

It should be emphasised that Middle English ‘sensualite’ means more than our modern word ‘sensuality’. It is closer to the link between soul and body, sensing itself as part of God’s world. Nowadays it might be called ‘self-awareness’, the the ability to be curious about ourselves, asking ‘why?’, or even the cosmos becoming aware of itself through us (i.e. ‘The Mind of God’ Paul Davies, 1992; ‘the meaning of it ALL, Richard Feynman, 1998; ‘Faith, Science and Understanding’ John Polkinghorne, 2000; ‘More Than Nature Needs’ Derek Bickerton, 2014). With the exception of John Polkinghorne, these writers may not have firm, or even any religious faith, but scientists have the ‘why’ as well as the ‘how’ question in-grained (as we do, and all children, sometimes infuriatingly!).

Similarly ‘substance’ in Julian’s Middle English context means our true, intended nature in God, unlike its simpler modern use for our physical make-up. This makes it difficult to translate in one word and I have used various combinations: true, created nature etc. It is best explained in a passage elsewhere, rewritten here:

Our substance is our Father, God all-mighty,
our Mother, God all-wise,
our Lord the Holy Spirit,
God all-goodness.
For our substance is whole
in each person of the Trinity
which is one God.

So our Mother works in us many ways:
In Mother Christ we profit and increase,
in Him our many parts are maintained whole.
by the virtue of His passion,
by His death and resurrection,
in mercy He makes one the fractured soul.
remakes and restores us,
our nature, one in His;
our Life, our Hope, our Home, our Goal

Our Mother Christ works in mercy
to His compliant, obedient children.
Grace works in mercy in two properties –
rewarding and giving,
through the third person,
the Holy Spirit.

Rewarding is a great gift of truth
from the Lord to those that work for Him;
giving is a courteous work
that He does freely by grace,
filling and surpassing all
that His creatures deserve.

So in our Father, God almighty,
we have our being;
in Christ, our Mother of mercy,
we are reformed and restored,
in Him our broken fragments are made one
and all made perfect man;
and by yielding and giving in grace
we are fulfilled
by the Holy Spirit.

Our substance is our Father, God all-mighty,
our Mother, God all-wise,
our Lord, the Holy Spirit,
God all-goodness.
For our substance is whole
in each person of the Trinity
which is one God.

We sense this only in Christ Jesus,
in whom the Father and Spirit are as one;
In Him, by Him, we are mightily led out of Hell,
out of the wretchedness in Earth,
worshipfully brought up into Heaven,
blissfully made one with our true substance,
increased in riches and nobility
by all Christ’s virtue,
and the Holy Spirit’s grace and work.

Fifty-ninth chapter.

Wickednes is turnyd to bliss be mercy and grace in the chosyn, for the properte of God is to do good ageyn ille be Jesus our Moder in kynd grace; and the heyest soule in vertue is mekest, of which ground we have other vertues.

All this bliss we have, by mercy and grace,
a bliss we might never have known,
had those properties of God’s goodness,
by which we have this bliss, been contraried.

For wickedness has been allowed
to rise against goodness,
and the goodness of mercy and grace
turned against wickedness,
and all turned to goodness and worship
for all these that shall be saved.

For it is the property of God that does good against evil.
Thus, Jesus Christ that does good against evil
is our true Mother.

We have our being of Him
where the ground of motherhood begins,
with all the sweet keeping of love that endlessly follows.

As truly as God is our Father,
as truly God is our Mother;
and that He showed in all,
namely in these sweet words where He says,
That is to say,

the might and the goodness of the Fatherhood.
the wisdom of the motherhood.
the light and the grace that is all blessed love.
the Trinity;
the Unity.
I AM the sovereign goodness of all things.
I AM that make you love.
I AM that cause your longing.
I AM, the endless fulfilling of all true desires.

For the soul is highest, noblest, and worthiest
when it is lowest, meekest, and mildest;
and in this substantial ground we have all our virtues
and our sensualite by kindred gift
and the help and speeding of mercy and grace,
without which we may not profit.

Our high Father, God Almighty, which is true Being,
knew us and loved us from before any time;
of which knowing, in His marvelous deep charity,
by the forseeing endless counsel of the blessed Trinity,
it was His will that the Second Person
should become our Mother,
our Brother,
our Saviour.

From this it follows,
as truly as God is our Father,
as truly God is our Mother.
Our Father wills,
our Mother works,
the Holy Spirit confirms.

And therefore it belongs to us
to love our God in whom we have our being,
reverently thanking and praising Him for our making,
praying mightily to our Mother of mercy and pity,
and to our Lord the Holy Spirit for help and grace.

For in these three is all our life –
kindred, mercy, and grace;
in which we have meekness, mildness, patience, and pity,
and hatred of sin and wickedness,
for it belongs properly to our virtues to hate sin and wickedness.

So Jesus our true, kindred Mother,
of our first making;
and He is our true Mother in grace,
in taking our kindred creation.

All His fair, sweet work,
our kindred nature, motherhood
embodied in the Second Person,
in whom we have this godly will
whole and safe without end,
in kindred and in grace,
of His own proper goodness.

I understood three ways of seeing Motherhood in God.

The first, grounded in our created nature,
kindred of the Father.
The second is His taking of our nature
where His Motherhood of grace begins.
Third is the working of that Motherhood,
wherein is an outflowing by the same grace,
of length, and breadth, and hight,
and of depth without limit –

and all His own love.

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