Julian Ch. 80 – 82

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

Eightieth chapter.

By three thyngs God is worshippid and we savid; and how our knowing now is but as an ABC. And swete Jhesus doith all, abyding and monyng with us, but whan we arn in synne, Christ monyth alone. Than it longith to us for kindness and reverens hastily to turne agen to Him.

Man stands by three things in this life by which:
God is worshiped;
we achieve our hopes;
we are kept and saved.

First is the use of man’s natural reason.
Second, the common teaching of Holy Church.
Third, the Holy Spirit’s inward, gracious work.

And these three are all of one God:
God is the ground of our kindred reason,
God is the teaching of Holy Church,
and God is the Holy Spirit.

He wants us to regard these gifts greatly
attending closely to them, for these things
work us continually toward God.
He wants us to know them like an ABC,
giving us a little knowledge and help,
which shall be fulfilled in Heaven.

By faith we know none but God took our nature,
Christ alone did all for our salvation,
and none but He, as He alone does still
in these latter days, dwelling here with us,
ruling and governing us, in this life,
to bring us to His bliss, which He shall do
while any soul in earth may come to Heaven;
so that if there only one such soul,
He would remain alone, to bring it to bliss.

 I believe and understand angels
and their ministration, as we are told,
but it was not shown me.
He Himself is nearest, meekest, highest,
and lowest, and does all;
not only all our needs, but also all
that is worshipful for our joy in Heaven.

When I said he waits sorrowing and mourning,
it means all that true feeling we have in ourself,
contrition, compassion, sorrow and mourning
that we are not one with our Lord.

All like that, that is helpful, is Christ in us.
And though some of us may feel it seldom,
it never leaves Christ until He has brought us
out of all our woe – for love and pity are one.

When we fallen into sin and forget Him,
and our soul’s care, then Christ keeps charge of us,
and so stands sorrowfully, mourning.
Then we should turn hastily to our Lord
in reverence and kindness and not leave Him alone.

He is only here for us,
and when, by sin, despair or sloth
I am strange to Him, then all my effort
makes my Lord stand alone.
And so it is with us all who are sinners.

But though we do this often,
His goodness never leaves us alone.
He is always with us, tenderly excusing,
forever shielding us from blame in His sight.

Eighty-first chapter.

This blissid woman saw God in divers manners, but she saw Him take no resting place but in manys soule. And He will we enjoyen more in His love then sorowen for often falling, remembring reward everlasting and liveing gladly in penance; and why God suffrith synne.

Our good Lord showed Himself in various ways,
in Heaven and in earth;
but I only saw Him take His place in man’s soul.

In earth, in His sweet incarnation,
and again in His blessed passion.
In another way He showed Himself in earth,
where I saw God focussed in creation.

He showed Himself another way in earth,
as though in pilgrimage, that is to say,
He is here with us, leading us, and shall be
until He brings us to His bliss in Heaven.

He showed Himself reigning many times,
as above, but principally in man’s soul.
He has taken His resting place there
as His worshipful city, His see,
from which He shall never rise nor leave.

Marvellous and solemn is the Lord’s dwelling,
He wants us to feel His gracious touch,
treasuring His whole love more than sorrow
in our frequent fallings.

The greatest worship to Him of all
is to live gladly, merrily, for His love,
and in penance for our failings.
For He beholds us so tenderly
seeing our whole life here as penance.

Our kindred love for Him is lasting penance
which His mercy works in us, and helps us bear.
For His love makes Him long for us,
allowing us to abide here in His wisdom,
in His truth and His righteousness;
desiring that same response in us to Him.

This kindred penance which surpasses all,
never leaves us until we are fulfilled
when we shall have Him as our reward.
He would have us set our hearts in this,
from the pain we feel into the bliss we trust.

Eighty-second chapter.

God beholdith the monyng of the soule with pite and not with blame, and yet we do nowte but synne, in the which we arn kept in solace and in drede. For He will we turne us to Him, redy clevand to His love, seand that He is our medicyne. And so we must love in longing and in enjoyeing, and whatsover is contrarie to this is not of God but of enmity.

But here our courteous Lord showed the moaning
and the mourning of the soul, meaning thus:
I know well you will live for My love, merrily and gladly suffering all the penance that may come to you. But inasmuch as you do not live without sin, you will suffer for My love all the woe, all the tribulation, and disease that may come to you. This is true, but do not be greatly aggrieved with sin that falls to you against your will.

Here I understood,
the Lord looks on the servant with pity, not blame;
this passing life is not lived wholly without blame,
nor without sin.
He loves us endlessly, but we sin by habit.

He instructs us quite mildly;
and then we sorrow and mourn discreetly,
turning to look on His mercy,
cleaving to His love and goodness,
seeing He is our medicine,
understanding that we do naught but sin.

by our meekness at the sight of our sin,
faithfully knowing His eternal love,
thanking and praising Him, we please Him.
I love you and you love Me, and our love shall not be separated, and I suffer for your profit.
This was shown in spiritual understanding,
in these blessed words:
I keep you fully secure.

Our blessed Lord’s great desire that we live,
longing, enjoying, as this love-lesson shows,
understanding all contrary to us
is not of Him but of enmity.
and He wants us to understand this by
His kindred love’s sweet gracious light.

I do not know if any such lover in earth
is continually kept from falling,
for it was not shown me.
But this was shown, we are preciously kept,
falling and rising, in one love.
For in beholding God we do not fall;
in beholding ourself we do not stand;
and these are both true, as to my sight.
But beholding our Lord God is the highest truth.

Then we are greatly indebted to God,
who wants to show this high truth in this life.
I understood that while we are in this life,
seeing these truths together helps greatly.
The higher vision calms our spirit,
truly enjoying God.

The lower beholding keeps us in dread,
making us feel ashamed of ourself.
He wants us to behold the higher more,
and yet not leave knowing the lower,
until we are brought up above to Him
where we shall have Lord Jesus for our reward,
and be filled with endless joy and bliss.

Julian 78 – 79

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

Seventy-eighth chapter.

Our Lord will we know four manner of goodnes that He doith to us; and how we neede the lyte of grace to knowen our synne and febilnes, for we arn nothing of ourselfe but writchidnes, and we may not know the horribilnes of synne as it is. And how our enemy would we should never know our synne til the last day, wherfore we arn mekil bowndend to God that shewith it now.

Our Lord in His mercy shows us our sin
and feebleness by His sweet gracious light,
for our sin is so vile and so horrible
that He, in courtesy, will not show it,
except in the light of His grace and mercy.

He wants us to know four things.
First, He is the soil in which our whole life and being grow.

Second, He keeps us strongly and mercifully,
when we are in sin with our enemies
so very evilly upon us;
so much that we are in more peril,
for we gave them that chance, not knowing our danger.

Third, how courteously He keeps us,
showing us when we go astray.

Fourth, how He constantly awaits us,
keeping His loving regard, willing us
to turn and unite with Him in love,
as He does us.

In this gracious knowledge we may see our sin
profitably, and without despair.
For we need to see it, and be shamed,
breaking down our pride and presumption.
For we must see truly that we are nothing
but sin and wretchedness.

So by the lesser sight our Lord shows us,
more is broken down than we see.
In his courtesy He limits the sight,
for it is so vile and so horrible
that we could not endure it in full.

Meekly understanding, through contrition,
and through grace, we shall be broken away
from all things that are not of our Lord.
Our blessed Saviour shall perfectly heal us
and unite us to Himself.

Our Lord intends this breaking and healing
for all mankind. God’s highest and nearest
may see himself sinful and needy as me;
and I, the least and lowest that shall be saved,
may be comforted with him that is highest.

So our Lord united us in charity
when He showed me that I should sin.
but for my joy in beholding Him,
I did not attend readily to that showing,
so then our courteous Lord stopped,
and would teach me no further
until He gave me grace and will to attend.

I learned by this; though our Lord’s special gift
may lift us high in contemplation,
we must know and see our sin and weakness.

Without this we cannot be truly meek,
and without this we cannot be saved.
I also saw we may not know this by ourself,
nor of all our spiritual enemies
who wish us little good.
If they had their way we should not see it
until our dying day.

So we are much in debt to God
that, for love, He will, in time,
show us Himself in mercy and grace.

Seventy-ninth chapter.

We are lernyd to our synne, and not to our neighbors, but for their helpe; and God will we know whatsomever stering we have contrary to this shewing, it comith of our enemy. For the gret love of God knowen, we should not ben the more reckles to fallen, and if we fallen, we must hastily risen or ell we are gretly onkind to God.

I also had further understanding in this.

In showing me that I should sin,
I took it nakedly, singularly to myself,
for I was not otherwise stirred at that time.

But by our Lord’s high, gracious comfort,
I saw His meaning was for all mankind,
that is to say, all mankind which is sinful
and shall be until the last day,
of which mankind I hope I am a member,
by God’s mercy.
For the blessed comfort I saw,
is large enough for us all.

Here I learned I should see my own sin,
not other men’s sins, except for the comfort
and help of my fellow Christians.

Also in that same showing,
where I saw that I would sin,
I learned to dread my own uncertainty,
for I knew not how I might fall,
nor the measure nor greatness of that sin.
For that I fearfully wished to have known;
and to that I had no answer.

But our courteous Lord, at that same time,
showed, safely and mightily,
the endless unchangeability of His love.
And, by His great goodness and His grace,
and their keeping within us,
the love between Him and our soul
shall never be parted.
so from this dread I have the meekness
that saves me from presumption.

In this blessed love I have true comfort
and a joy that saves me from despair.  
This homely showing of our courteous Lord,
is a lovely lesson, a sweet, gracious teaching,
of Himself comforting our soul.

For He wants us to know by His sweetness,
and homely loving, that all we see or feel,
within or without, which is contrary to this
is of the enemy, not of God.
So if we are stirred to be more reckless
in our living or our desires through knowing
of this plenteous love, then we must greatly beware.

For this stirring, if it comes, is untrue.
We should hate it greatly,
for it has no likeness to God’s will.
And when we fall by frailty or blindness,
then our courteous Lord touches us, stirs us,
keeps us, wants us to see our wretchedness
and meekly acknowledge it.

But He does not want us not to stay this way,
nor spend time greatly accusing ourselves,
nor to think too wretchedly of ourselves.
But He wants us to eagerly attend to Him,
for He stands all apart*, awaiting us
piteously, lamenting ’til we come,
impatient for us, for we are His joy
and His delight, and He, our balm, our life.

Although I say He stands alone,
I do not speak of Heaven’s blessed company,
but His purpose and work here on earth
upon the condition of the showing.

* apart – interestingly the word Julian used was alufe, which although our 21st century equivalent, aloof, seems to fit well it did not truly become this until about the 16th century. At the time Julian wrote it still had its 14th century meaning of a-luff, the position a ship takes to the luff, or windward, standing off from a dangerous shore.

Julian Chap. 76 – 77

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

Seventy-sixth Chapter.

A loveand soule hatith synne for vilehede more than all the peyn of Hell; and how the beholdyng of other mannys synne (but if it be with compassion), lettith the beholdyng of God; and the devill, be putting in remembrans our writchidness, would letten for the same; and of our slawth.

I speak but little of reverent dread,
for I hope it may be seen here above.
But I know well our Lord showed me no souls
other than those that fear Him.

For I know well, the soul that truly accepts
the Holy Spirit’s teaching hates sin more
for all its vileness, and all its horror,
than all the pains of Hell; for as I saw it,
the soul that beholds Lord Jesus’ kindness,
hates no hell but sin.

Therefore it is God’s will that we know sin,
praying busily, working wilfully,
seeking the Spirit’s teaching meekly,
that we do not fall blindly into sin;
and if we fall, that we rise readily.

For the most pain the soul may ever have,
is to turn away from God because of sin.
When sin comes to mind, the soul wanting rest
should flee it as the deepest pain of Hell,
seeking God for ease and help against it.

Beholding other men’s sins makes, as it were,
a thick mist before the soul’s eye,
so we can no longer see God’s fairness –
unless we can have contrition with them,
beholding them with compassion for them,
and with holy desire to God for them;
for I learned in showing compassion,
that without this the soul that beholds them
is annoyed, tempested and hampered.

In this blissful showing of our Lord,
I have understood two contraries.
The most wisdom any may have in this life;
the other, the most folly.

The most wisdom is to follow the will
and counsel of his highest sovereign friend.
This blessed friend is Jesus.
His will and counsel is that we hold to Him,
and fasten ourselves to Him, homely,
evermore in whatever state we are,
for whether we are foul or clean
we are all one in His love.

He never wants us to flee Him for weal nor woe.
But being changeable we often fall
by the stirring of our enemy, into sin
and by our own folly and blindness.

For they say, ‘You know well you are a wretch,
a sinner, untrue, not keeping the commands;
you often promise our Lord to do better,
and soon after, fall again just the same,
which is sloth and wasting time’.

As I see it, that is the beginning of sin,
for creatures that have given themselves
to serve our courteous Lord,
inwardly beholding his blessed goodness,
making us fearful to appear before Him.

It is our enemy that sets us back
with his false fear of our wretchedness,
for the pain that he threatens us with;
intending to make us so heavy,
and so weary, that we put out of mind
the fair, blissful vision of our everlasting friend.

LXXVII Seventy-seventh chapter.

Off the enmite of the fend which lesith more in our uprising than he winnith be our fallyng, and therfore he is scornyd. And how the scorge of God shuld be suffrid with mynde of His passion. For that is specially rewardid aboven penance be ourselfe chosen. And we must nedes hove wo, but curtes God is our leder, keper, and bliss.

Our good Lord showed the fiend’s enmity,
and all that is contrary to love and peace
is of the fiend and his part, but we fall
through our own feebleness and folly,
but rise to more joy with the mercy
and with the grace of the Holy Spirit.

If our enemy wins anything by our fall,
which is his delight, he loses far more
in our rising by charity and meekness.
Our glorious rising is such great sorrow
and pain to him for his hate for our soul,
that he burns continually with envy.
And all this sorrow he would make us have
shall turn to himself. For this our Lord scorned him,
and which made me laugh mightily.

This then is the remedy –
to know our wretchedness and fly to our Lord,
for always, the needier we are,
the more helpful it is to draw near Him.

Saying in our mind,
‘I know well I have a wicked pain,
our almighty Lord may punish me mightily,
He is all-wise and can punish me skilfully,
and is all goodness and loves me full tenderly.

We must abide this awareness,
that lovely meekness of a sinful soul,
wrought by the Holy Spirit’s mercy and grace,
when we will wilfully and gladly take
the scourge and chastening our Lord will give.
And it shall be fully tender and easy,
if we will only think ourselves repaid
by Him and all His works.

I was shown no penance that man takes himself,
that is to say, no specific penance;
but it was shown especially highly,
with full, lovely, unspoken feeling,
that we shall meekly and patiently bear
and suffer the penance God Himself gives us
in understanding of His blessed passion.

For when we think of His blessed passion
with piety and love, we suffer with Him,
as did His friends that saw it.
And this was shown in the thirteenth showing,
near the beginning where it speaks of piety.
For He says,
Do not blame yourself too much, insisting that all your tribulation and woe is all for your failings, for I do not wish you to be either heavy or sorrowful imprudently. I tell you, whatever you do you shall have woe, so I want you to see this penance wisely, and know that all your life is profitable penance.

This place is prison, and this life is penance;
and He wants us to enjoy the remedy,
which is that He is with us,
keeping and leading us into fullest joy.
For our Lord intends this endless joy,
that He that shall be our bliss when we are there,
and He is our keeper while we are here.

Our way, our Heaven, is true love, sure trust,
which He gave with complete understanding,
showing His passion, by which He made me
choose Him, mightily, for my Heaven.

Fly to our Lord, and we shall be comforted;
touch Him, and we shall be made clean;
cleave to Him, and we shall be secure,
safe from all manner of peril;
for our courteous Lord wants us homely with Him
as heart may think, or soul desire.

But homeliness must not displace courtesy.
Our Lord Himself is sovereign homeliness,
and homely as He is, He is very courteous;
and those to be with Him in Heaven,
He will have like Himself in all things.

And to be like our Lord perfectly,
is our true salvation and our full bliss.
And if we do not know how to do this
let us ask our Lord, and He shall teach us,
for it is His delight and His worship.

Blessed may He be.

Julian 71 – 73

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


Cher occurs frequently in Julian’s following chapters (see intro below in bold). Although it comes from Old French, Latin and Greek words for face it developed a wealth of meanings in her time including face, expression, regard, attitude towards, concern, countenance, etc. and I have used appropriate translations to suit. Our present day cheers! when clinking glasses, and our similar greetings and goodbye (cheerio) come from its sense of unspoken feelings conveyed in eye to eye, or face to face contact.

A couple of centuries after Julian wrote her book, Ben Jonson published a poem ‘To Celia’, perhaps better known as Drink to Me Only With Thine Eyes which beautifully, though almost certainly coincidentally, expresses not only this but also the interwoven nature of awe, doubt and love which she presents in this and later chapters.

To Celia’

Drink to me only with thine eyes
And I will pledge with mine.
Or leave a kiss within the cup
And I’ll not ask for wine.
The thirst that from the soul doth rise
Doth ask a drink divine;
But might I of Jove’s nectar sip,
I would not change for thine.

I sent thee late a rosy wreath,
Not so much hon’ring thee
As giving it a hope that there
It could not withered be;
But thou thereon did’st only breathe,
And sent’st it back to me,
Since when it grows and smells, I swear
Not of itself, but thee.

Benjamin Jonson 1616

Chapter 71 LXXI

INTRO … Jesus will our soules be in glad cher to Hym, for His cher is to us mery and lovely; and how He shewith to us three manner cher, of passion, compassion, and blisfull cher.

The blissful, lovely face our Lord turns to our souls
is glad, merry and sweet,
holding us, living forever in love-longing,
wanting our souls to turn gladly to Him as His reward.

And so I hope, in His grace,
He draws the outer face to the inner one,
and shall do so more and more,
making us one with Him and with each other
in the true lasting joy that is Jesus.

 I understand three expressions of our Lord.

First, the expression of passion He showed
while He was here in this life, dying.
Though this is a mournful and pitiful sight,
yet it shines and pleases, for He is God.

Second, the expression of pity, regret, compassion,
which He shows with strong care
to all His lovers in need of His mercy.

Third, His blissful expression as it shall be forever;
most often shown, and longest continued.

So in the time of our pain and our woe
He shows His face of passion and His cross,
His own blessed virtue helping us endure.

When we sin He shows us His expression
of regret and pity, holding us strongly,
defending against all our enemies.

These two are His common face turned to us,
mingled in this life with the third –
His blissful face, seen here partly,
as it shall fully be in Heaven.

And that comes by the gracious touch,
the sweet light of the spiritual life
which keeps us secure in faith, hope, and charity,
with contrition, devotion, contemplation,
and all manner of true solace and sweet comforts.

Our Lord God’s blissful expressions
work in us by grace.


Synne in the chosen soulis is dedly for a time, but thei be not ded in the syght of God; and how we have here matter of joy and moneing, and that for our blindhede and weyte of flesh; and of the most comfortable chere of God; and why these shewings were made.

Seventy-second chapter.

But now I must tell how I saw deadly sin
in creatures that shall not die for sin,
but live endlessly in the joy of God.

I saw God never holds contrary things as one,
and the most contrary are highest bliss
and deepest pain.

The highest bliss will be seeing Him
in clarity of eternal life,
seeing Him truly, feeling Him sweetly,
having all this perfectly, in fulness of joy.

Our Lord’s blissful face was shown in pity,
I saw sin is the most contrary;
as long as we mix with any part of sin,
we shall never clearly see our Lord’s blissful face;
the more horrible and grievous our sins are,
the deeper we are kept from this blissful sight.
We seem in peril of death, in part of hell,
dead at that time to all sight of our blissful life
for the sorrow and pain that sin is to us.

But in all this I truly saw
we are not dead in God’s sight,
nor does He ever leave us,
but He shall never have His full bliss in us
until, seeing His fair blissful face truly,
we have our full bliss in Him.
For we are ordained so in our kinship,
and we are brought there by grace.

Thus I saw how the time that sin is deadly
in the blessed creatures of eternal life, is short.
And always, the more clearly the soul sees
this blissful expression by loving grace,
the more it longs to see it fully.

Though our Lord God dwells in us, here with us,
fully embracing and enclosing us
in tender love, that He may never leave us,
nearer us than tongue may tell or heart know,
yet may we ever moan, weep and long for Him,
’til we see Him clearly in the light of His face.

In that precious blissful sight no woe may last,
nor any goodness fail,
and in this I saw both joy and sadness.

Joy – for our Lord, our Maker, is so near us
and in us, and we in Him,
securely kept by His great goodness.
Sadness – for our spiritual eye is so blind,
we are borne down by our deadly flesh,
by the darkness of sin,
so we cannot clearly see the light
of our Lord God’s fair, blissful face.

No, in this darkness we can scarce believe,
scarce know, His great love, nor our safe keeping;
nor ever cease our moaning nor our weeping.

Our weeping is not all tears poured from our eyes,
but longing for more spiritual understanding.

Our soul’s desire, from its kindred with God,
is so great, so unmeasurable,
that if given for solace and comfort
with all the grandeur of Heaven and earth
that God ever made, but we saw none
of His fair blissful countenance,
we should not cease our moaning or spiritual weeping,
that is to say, our painful longing,
until we truly see His fair blissful face.

And if we were in all the pain
that heart can think and tongue may tell,
but could see his faire blissful face,
all that pain could not grieve us;
for that blissful sight is the end of all pain
to a loving soul, fulfilling all joy and bliss.

That He showed in the high, marvellous words
where He said,
I AM that is highest; I AM that is lowest; I AM that is all.

We need three ways of knowing:
First, is that we know our Lord God.
Second, that we know what we are to Him
by our kindred nature and grace.
Third that we know ourself meekly
concerning our sin and feebleness.

I understand that all the showings were made for these three.

Seventy- third chapter LXXIII

These Revelations were shewid three wises. And of two gostly sekenes, of which God will we amend us, remembring His passion, knowing also He is al love; for He will we have sekirnes and liking in love, not takyng onskilfull hevyness for our synnes past.

All our Lord God’s blessed teaching
was shown three ways: by bodily sight,
by words formed in my mind,
and by spiritual sight.

For the bodily sight, I have said as I saw,
as truly as I can;
for the words, I have said them as I heard them,
as our Lord showed them to me.
For the spiritual sight, I have said something,
but can never fully tell it;
therefore of this sight I am stirred to say more,
as God will give me grace.

God showed two forms of sickness that we have:
impatience or sloth in bearing travail and pains;
and despair or doubtful fear, as I shall say later.
He did show sin generally, with all that involves,
but in particular He showed just these two,
as these two most trouble and upset us,
and of which He wishes us to be amended.

I speak of men and women that hate sin,
love God, and set themselves to do His will,
but spiritual blindness, and bodily heaviness,
incline us greatly to these faults,
and so it is God’s will they be known,
so we shall refuse them as we do other sins.

To fully help this our Lord meekly showed
His patience in His hard passion, and the joy,
the delight, He has in that passion for love.

And this He showed as an example
that we should gladly, wisely bear our pains
which is greatly pleasing to Him,
endless profit to us.
Our pains trouble us through lack of love.

Though the three persons in the Trinity are equal,
the soul is most understood in love.
Yes, and He wishes, in all things,
that our vision and delight is love.
Yet we are most blind to this knowledge:
some believe God is almighty, and may do all things,
and that He is all wisdom, and can do all things;
but to believe He is all love, and will do all things,
there we stop.

As I see it this, unknowing hinders most God’s lovers,
For when we begin to hate sin,
and mend ourselves by Holy Church’s ordinance,
yet there dwells a dread that hinders us
from beholding ourself, and of our past sins,
and some of us for our everyday sins.

For we neither hold to our covenants,
nor the cleanness our Lord set us in,
and often fall in such wretchedness
that is shameful to see.
Looking on this makes us so sorry, so heavy
we can scarcely find any comfort.
We sometimes take this sorrow for meekness,
but it is a foul blindness and a weakness.
We cannot despise it like other sins,
for it is from our enemy, and untrue.

Of all the blissful Trinity’s properties,
God wishes us to have most confidence,
and most delight, in love;
love makes might and wisdom gentle to us.
Our courteous God forgives repented sin,
but wants us to forgive our own sin
of this dull heaviness and doubtful fear.

Julian’s 15th Showing

The fifteenth Revelation is as it shewid etc. The absense of God in this lif is our ful gret peyne, besyde other travel, but we shal sodenly be taken fro all peyne, having Jesus to our Moder; and our patient abyding is gretly plesyng to God. And God wil we take our disese lightly, for love, thinkand us alwey at the poynte to be delivirid.

Sixty-fourth chapter.

Before this time I had a great longing,
and a desire to be freed by God’s gift
from this world and from this life;  
for I often saw the woe that is here,
and the well-being and bliss that is there.

If there were no pain in this life, but our Lord was absent,
I thought that would be more than I might bear.
I mourned and longed for release,
and in my own wretchedness, my sloth and weakness,
despaired of my life and its trials.

And to all this our courteous Lord answered,
giving comfort and patience, saying,
Suddenly you shall be taken from all your pain, from all your sickness, distress and woe. You shall come up above, and have me for your reward and be filled with love and bliss, with no manner of pain, nothing to dislike nor want of will, but unending joy and bliss forever. What should it than aggrieve you to suffer a while since it is my will and my worship?

In these words, Suddenly you shall be taken,
I saw God rewards our patience,
our abiding His will and time,
and that our patience extends throughout this life,
for not knowing our own time of passing
is a great profit; if we knew our time
we could have no patience until then.

God wills, while the soul is in the body,
that it always feels about to be taken.
For all this life and languor we have here
is but a point;
when we are taken suddenly from pain to bliss,
then pain shall be set at naught.

Then I saw a body lying on the earth,
heavy and ugly, without shape and form,
like a heaving heap of stinking mire;
suddenly out of this body sprang a full fair creature,
a little child, fully shaped and formed,
swift and lively, whiter than a lily,
which glided swiftly up to Heaven.

The swollen body showed our wretched mortal flesh,
and the little child the soul’s clean purity;
none of the child’s beauty was in the body,
and none of the body’s foulness in the child

It is more blissful for man to be taken from pain,
than pain to be taken from man;
for pain taken from us may come again.
So it is sovereign comfort,
a blissful sight to a loving soul,
if we shall be taken from pain.

I saw our Lord’s marvellous compassion for our woe,
His courteous promise of clean release,
comforting our passing with these words:
… you shall come up above, and you shall have me as your reward, and you shall be filled with joy and bliss.

God wills us to hold this blissful thought
as often as we may, and for as long
as time holds us here in His grace.
For it is a blessed contemplation
for the soul led by God,
greatly to His worship as long as it lasts.

Then we fall again,
to our heaviness, our spiritual blindness,
our spiritual and bodily pains in our frailty.
Yet God has not forgotten us,
which He meant in these words said for comfort:
And you shall never more have pain, no manner of sickness, no manner of displeasure, nor failure of desire but forever joy and bliss without end. Why then should you grieve to suffer a while, as it is my will and in my worship?

God’s will is that we accept His bidding
and His comforting, both as fully
and as strongly as is possible for us.
And that we take our abiding here,
and our discomforts, as lightly as we can,
setting them at naught.

For the more lightly we take them,
the less price we set on them for love,
the less pain shall we have in feeling them,
and the more thanks and reward we shall gain.

Chapter 65 – In Julian’s time he and she were different dialects of the same word meaning that person, (he was widespread but the Northumbrian dialect she spread later). About this time he began to be applied more to males, and she, left adrift, was gradually adopted for females. In Julian’s Norfolk he still had no gender.

He that chesith God for love with reverent mekeness is sekir to be savid, which reverent mekenes seith the Lord mervelous grete and the selfe mervelous litil. And it is God will we drede nothing but Him, for the power of our enemy is taken in our freinds hand. And therfore al that God doith shall be gret likyng to us. Sixty-fifth chapter.

So I learned, whatever man or woman
chooses God in this life for love,
to be sure of being loved without end,
and that endless love works that grace in him.

Always, the more pleasure and joy we take
in this, with reverence and meekness,
the greater His pleasure, as it was shown.

This reverence that I mean is holy,
a courteous awe of our Lord,
to which meekness is close woven,
the creature, the created,
seeing its Lord marvellously great,
and itself marvellously small.

Those God loves have these virtues endlessly,
measurably, when seen and felt,
in our Lord’s gracious, most desired presence,
working marvellous, secure, true faith
and secure hope by its greatness of love,
in sweet and delectable awe.

It is God’s will that I see myself
bound as much to Him in love,
as He had been for me
for all that He has done,
and so should every soul think regarding his lover.

That is to say,
God’s charity makes such a unity in us
that when it is truly seen,
no man can leave Him for any other.
So our soul must know that God alone
has done for him all that has been done;
and this He shows to make us love Him
and no-one but Him.

For His will is that we understand
that all our enemy’s might is taken
into our friend’s hand,
and so the soul that knows this surely,
shall only be in awe of Him he loves.

He sets all our awe among passions,
bodily sickness and imaginations;
and so, though we may be in so much pain,
woe, and disease we can think of nothing
than the condition we are in or feel,
as soon as we may, we pass lightly over
and set it at naught.

And why?
For God wishes us to understand
that if we know and love Him,
and reverently respect Him,
we shall have peace and be in great rest,
and all He does shall greatly please us.

And this our Lord showed in these words:
Why should it then grieve you to suffer a while, since it is my will and my worship?

Now have I told you of fifteen Revelations,
as God chose to bring them to mind,
renewed since by enlightenments and touches,
in the spirit, I hope, in which they were shown.

Of the fifteen showings, the first began early,
about the hour of four in the morning,
and they continued, a fair progression
each surely following the other,
until none of the day was left.

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


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,

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,
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.