JULIAN
OF
NORWICH,
HER
SHOWING OF LOVE AND ITS CONTEXTS ©1997-2008
JULIA BOLTON HOLLOWAY ||
JULIAN
OF NORWICH || SHOWING
OF LOVE || HER
TEXTS || HER
SELF || ABOUT
HER TEXTS || BEFORE
JULIAN || HER
CONTEMPORARIES || AFTER
JULIAN || JULIAN
IN OUR TIME || ST
BIRGITTA OF SWEDEN || BIBLE
AND WOMEN || EQUALLY
IN
GOD'S
IMAGE ||
MIRROR
OF SAINTS || BENEDICTINISM||
THE
CLOISTER || ITS
SCRIPTORIUM || AMHERST
MANUSCRIPT ||
PRAYER||
CATALOGUE
AND PORTFOLIO (HANDCRAFTS, BOOKS ) ||
BOOK
REVIEWS || BIBLIOGRAPHY
||
The Power Point presentation for this lecture can be downloaded from http://www.umilta.net/JULIANDOMINICANS.ppt
*1 JULIAN AMONG THE DOMINICANS
They always begin, the entries in encyclopaedias, essays and
books, on and off the web, by saying that 'Very little is known about
Julian of Norwich'. I don't believe that is true. I have been finding
that she is at the centre of many facets and that one can explore one,
then another, each one in turn, and that each helps the
other to
deepen what we know of Julian herself.
*2 To look at Julian through the
Benedictine perspective is to find that in the hazel nut in her hand
passage she is quoting directly from St Gregory on St Benedict in
prayer where Gregory describes how the whole universe shrinks into one
ray of sunlight - because St Benedict while in prayer is in the
presence of its Creator - who loves and keeps the Creation but which
seems
small when in God's presence. From the Benedictine echoes in her
Showing of Love, I can sense
that she probably was a novice at Benedictine
Carrow Priory before becoming an anchoress.
*3 *4 To look at Julian through
the pages of the Hebrew Torah is to find she is quoting directly from
it, translating directly from it, into Middle English, before the King
James Bible. From this I can deduce that she was probably from a conversa family in Norwich, perhaps
her brother being Adam Easton, the Norwich Benedictine who taught
Hebrew at Oxford and who became the Cardinal who defended Birgitta of
Sweden's canonization as saint. *5 Norwich was the second largest city
in England in Julian's day, walled about with flint, having the Castle
and the Cathedral at its centre. *6 *7 Its medieval Jewry huddled about
the Castle for royal protection. *8 But by the river Wensum are the
great Dragon House and also *9 *10 Isaac's House, both of which are
still
standing, Isaac's House being built by Isaac Jurnet, the Jew of
Norwich, and close by is * 11 *12 St Julian's Church, which was under
the
Benedictine Carrow Priory and its Prioress and nuns, who in turn were
under the Norwich Benedictine Priory's Prior and monks. We find the
same stonemason's marks at Norwich Priory, in Isaac's House and at
Carrow Priory. It was the Jews' money that built the great Romanesque
Norwich Cathedral until King John expelled all those who did not
convert to Christianity. Norwich's Jewry was second in England only to
York's and was noted for its great scholarship and wealth and that its
women were highly literate where the Christian women were not.
To look at Julian through the Carmelite
perspective is to find that 'All shall be well' translates the Shalom * 13 of the story of Elisha
and the Shunamite woman with her dead child and
that its sarcasm turns into the joy of the resurrection, Carmelites
claiming descent from Elijah and Elisha on Mount Carmel. I believe a
major manuscript containing her work, the Amherst Manuscript in the
British Library in London, was produced for the Norwich Carmelite
Anchoress, Dame Emma Stapleton, daughter of *14 Sir Miles Stapleton who
executed the Will of Isabella Ufford, Countess of Suffolk, Will in
which Julian was left 'xxs'.
But now we need a study of Julian and the Dominicans. So I am very
grateful to the Blauvelt Free Library, Dominican College and the
Sisters of St Dominic, and especially to Professor John Lounibos with
whom for years I have shared Julian and her Judaism, because you have
all given me this opportunity to carry out research on the Dominican
context to Julian of Norwich. In particular
I am delighted that this study leads us to other women who were her
models and
her followers. St Dominic founded his Order to fight against heresy.
One thinks immediately of the Inquisition and its quasi-genocidal
severity in Spain and in Provence. But another side of the Order is
Marian, inclusive and compassionate. (I joy in living in the city of
the great Dominican prior and painter, Fra Angelico.) In the north, in
the Rhineland, in
Switzerland, and in Belgium, a movement formed among the Dominicans
called the 'Friends of God' which particularly came about where
Dominican
friars were charged with preaching to Dominican nuns and to other holy
women, known as Beguines, living in communities. *15 The Dominican
Meister
Eckhardt was influenced by the Benedictine Hildegard of Bingen who
wrote and illuminated great mystical works and who preached sermons. He
was also influenced by the Beguine Marguerite Porete whose Mirror of Simple Souls was
condemned and burnt in her presence at Valenciennes, she herself then
being condemned and burnt in 1310 in Paris at its university of the
Sorbonne
where theology had now come to be officially taught to and by men only,
instead of in monasteries where both monks and nuns had studied and
wrote holy books.
Meister Eckhardt was in trouble with his own Order's
Inquisition. The Dominican John Tauler similarly had problems with the
authorities of their Order. The Swiss Dominican Henry Suso was very
severely restricted by the Order's Inquisition. A colleague, not
himself a Dominican but who became an Augustinian was the Belgian Jan
van Ruusbroec. Jean Gerson, Chancellor of the Unviersity of Paris,
particularly railed against Ruusbroec's contemplative theology, as well
as against Marguerite Porete. These men were spiritual directors to
women, who
ranged in status from being queens to being beguines.
Eckhart and Tauler are magnificent contemplative theologians but the
two Friends of God who are my favourites are Henry Suso and Jan van
Ruusbroec, perhaps because some of their writings, along with
Marguerite Porete's Mirror of Simple
Souls, all translated into Middle English, appear in the same
manuscript with the Short Text of Julian of Norwich's Showing of Love. *16 Henry Suso was
a
disturbed young man, given to excessive practices, including
carving the name of Jesus on his breast and other forms of
self-harming. He told
his story to the Dominican nun, Elsbeth Stagel, who functioned as his
psychiatrist and spiritual director, she writing his autobiography
unknown to him. She died but Henry Suso continued to celebrate her
memory, writing the best-seller, the Horologium
Sapientiae, the Clock
of Wisdom, the Computer of Wisdom, a marvellous compendium of
contemplative theology written in dialogue form in which Elsbeth is as
if his Beatrice to a Dante. He illustrated it as
well. It became his therapy. Here we see him in the manuscript he
created, now preserved at Einsiedeln's Benedictine Abbey, where Christ
as Wisdom shelters under his fur-lined cloak Henry Suso and Elsbeth
Stagel in their Dominican black and white while Dominican nuns and
monks and lay people marvel at them. *17 And here we see Father Odo
Lang,
OSB, the curator of this manuscript at Einseideln in Switzerland who
gave me the photograph of that page in exchange for my giving him a
copy of my
edition of the Julian of Norwich manuscripts. That abbey also possesses
the work of Mechtild of Magdebourg, a beguine who came to Cistercian
Helfta and who wrote most splendid mystical theology, apart from
Julian, she and Angela of Foligno being my favourites.
Julian is clearly influenced by Suso's use of Christ as Wisdom, who is
in the Hebrew Scriptures feminine, God's daughter rather than his son,
and likewise this image of the Virgin's cloak which enfolds us all,
becoming now Jesus' cloak doing the same. Such a fur-lined cloak was
particularly the garb of medieval doctors and evokes as well the image
of Jesus as Saviour, in Latin 'salus noster', 'salus' meaning health.
Both Suso, prompted by Elsbeth, and Julian write books that are their
logotherapy, that heal them. And here I draw on St Teresa of Avila's Autobiography Written by Herself and
Frederick
Douglass'
Autobiography of
an Ex-Slave Written by Himself and Viktor Frankl's concept of
logotherapy, thrashed out at Auschwitz, in Man's Search for Meaning and Doctor of the Soul. These are
Physicians who heal themselves through their books that in turn heal us.
*18 Jan van Ruusbroec had a comfortable post as canon in the cathedral
in
Brussels but gave it all up to live as a hermit at Groendendaal and
there write mystical theology under the trees, being quickly joined by
disciples. One of his works, The
Sparkling Stone, is in Julian's Amherst Manuscript and I have
transcribed its Middle English text publishing it on the web. Because
of it I one day received an e-mail from China. Something told me not to
zap it. It was from Sheri Liao Xiaoyi, President of China's Global
Village. As an ecologist
she had decided it was crucial to combine being 'Green' with
spirituality and so wanted to learn about Jan van Ruusbroec that she
and her teen-age daughter actually came to Florence, and then journeyed
on to Brussels and Groenendaal to study about him. So these medieval
Dominican-inspired writings of the 'Friends of God' continue to
influence our global village.
*19 In particular the Dominican 'Friends of God' were deeply
concerned about the
need for peace in Europe at a time when Popes and Anti-Popes and
Emperors and Kings were slugging it out with bloodshed. I love one
story of them where they come to the Pope pleading for peace and gain
entry by the presentation to him of a large Swiss clock. Today it would
be a computer. This is why I have enjoyed celebrating the
'Friends of God' movement on the computer, on the web. Reaching
even
Sheri
in
Beijing.
*20 Birgitta of Sweden was the daughter of King Magnus's Lawman Birger
Persson, who was herself married to another Lawman against her will,
though she had wanted to remain virgin, and she bore her husband eight
children. *21 Her initial spiritual directors were Bishop Hemming of
Ǻbo
in Finland and Magister Mathias who had studied with the Dominicans in
Paris, and also under the misogynist Franciscan Nicholas of Lyra who
commented on the Hebrew Bible, and he would have lived together with
the Dominicans Meister Eckhardt and with William Humbert, their Grand
Inquisitor who prosecuted and judged Marguerite Porete, condemning her
to death. However, Magister Mathias had read the work of Cardinal
Jacques de Vitry praising the spirituality of the beguine Marie
d'Oignies and readily took on the task of educating Birgitta in
theology despite his own grave theological doubts. He carefully
translated for her the Hebrew Bible into Swedish. Birgitta while
raising her eight children also began writing great books of theology,
her first book echoing his translation, *22 and among these books was
Book V of her Revelations in
which she answers each of Magister Mathias' doubts in turn.
She and her spiritual directors sought the peace of Europe, especially
from the Hundred Years' War between England and France and they sent an
embassy with her first Book of the Revelations to the Pope, the Emperor
and the Kings of those lands. The King of Sweden gave her his castle of
Vadstena beside a most beautiful lake to be her abbey when she
prophesied truly that Christ would come as Ploughman and plough under
Sweden with the Black Death (Ingmar Bergman's Film The Seventh Seal is about her and
this). Her husband died following their pilgrimage to Compostela, she
having a great vision of St Denis in Arras. But it became too dangerous
for her remaining family to stay in Sweden and they journeyed to Rome,
their household now containing Petrus Olavi (Olavsson) the Cistercian
prior of Alvastra and Magister Petrus Olavi of Linkoping, the one a
Cistercian in white, the other a canon in black. Soon the Spanish
Bishop Hermit, whose parents had come from Siena, Alfonso of
Jaén, would join them. Alfonso's brother Petrus, would found the
Hieronymite Order in Siena to which, later, *23 Sor Juana de la Cruz in
Mexico City would belong. *24 *25 There Birgitta and her curia were
successful in bringing
together the Pope and Emperor in Rome, the one journeying from Avignon,
the other from Prague. Her Book IV of her Revelations particularly
stresses the lovely Dominican phrase 'Friend of God', 'amicus dei' over
and over again. *26 Birgitta used to beg for her household and mend the
other beggars' clothing sitting outside the church of San Lorenzo in
Panisperna in Roma in a ragged cloak to have enough money for her
household and for the
writing and copying of her manuscript books to be given to kings and
emperors and popes and bishops all over Europe and which are still to
be found in all the great libraries there. Poland's solidarity began in
her church in Poland so it is no wonder that Pope John Paul II had her
declared Patron of Europe.
In her Revelations
IV she tells of her powerful influence upon Niccolo Acciaiuoli, the
Florentine Seneschal of Naples who built Florence's Certosa with his
ill-gotten gains, in which she sees a vision of him and its Carthusian
monks praying for his soul all gathered under the Virgin's cloak.
Throughout Revelations IV the
term is used, 'Friend of God', 'amicus dei'. Thus we can
see that Birgitta is profoundly influenced by the
Dominicans, in particular by the Dominican 'Friends of God' through her
Magister Mathias, who was to be buried in Stockholm's
Dominican cemetery. That influence is particularly celebrated, as we
shall see, in
Florence's Santa Maria Novella Dominican church where Birgitta is
frescoed
twice. *27 Birgitta had already had many visions. *28 *29
Now in her seventieth year she
journeyed to Jerusalem and *30 Bethlehem, having great visions there
which
echo those St Jerome described St Paula had had a thousand years
earlier in those places. *31 In particular her vision of the Virgin
giving birth in the cave in Bethlehem is of great interest. Julian in
turn will echo it and the opening of Marguerite Porete's Mirror of
Simple Souls, all three analogizing their writing of books to
the gestating of the
Word, the Advent Great 'O' Antiphon, 'O Sapientia', sung by the Virgin
to her as-yet-unborn Child becoming flesh in our midst. *32 In this
series of panels we see the
life of St Birgitta, her earliest vision, where Christ tells her 'You
shall be my Bride', the second a vision of her crowned by the Holy
Spirit with not the three crowns of the Pope but the seven crowns of
the Spirit, the third where Christ and the Virgin dictate to her what
to write to all the rulers and ruled of Europe, the last where Christ
comes to her in her room in Rome to tell her when she will die, a room
Margery Kempe from Lynn will visit when copying Birgitta's pilgrimages
and books.
*33 Already Catherine of Siena had been depicted in the Spanish Chapel
'Via
Veritatis' fresco in the Dominican church of Santa Maria Novella in
Florence. Next, the Dominican Inquisition tried her there and gave her
as spiritual director the head of the Order, Raymond of Capua. The Pope
also awarded her the now dead Birgitta's spiritual director, the Hermit
Bishop Alfonso of Jaén. *34 Immediately, illiterate Catherine of
Siena began writing or dictating letters to heads of state and major
figures, as
well as composing her own magnificent book the Revelations or Dialogues
of Divine Providence. Just as Elisha inherited Elijah's mantle
of
prophecy so did Catherine of Siena inherit Birgitta's mantle. Like
Birgitta she brought the Pope back from Avignon. Then collapsed under
the weight of the Church in her struggle to support the impossible
Urban VI. In that task she also worked with Birgitta's daughter, the
very
beautiful Catherine of Sweden who became the first Abbess of Vadstena.
Catherine
of Siena had another and most important spiritual director, confessor
and finally executor, the Englishman William Flete, who himself came
from Julian of Norwich's East Anglia to be an Augustinian Hermit at
Lecceto near Siena. We find William Flete's Remedies Against Temptations being
quoted word for word in Julian of Norwich's Showing of Love. *35 Following St
Catherine of Siena's death we find that her cenacolo in Siena still
continued to function at Santa Maria della Scala, her secretery
Cristofano di Gano now overseeing the complete translation into Tuscan
Italian of St Birgitta of Sweden's Latin Revelations and having it be
beautifully illuminated before their departure on pilgrimage to the
Holy Land. *36 While at Brigittine Syon Abbey a manuscript found there
of the Dialogues translated
into Middle English (perhaps by Adam Easton) is printed by Wynken de
Worde as The Orcherd of Syon.
But how could Julian of Norwich have come by the texts of Catherine of
Siena and William Flete and Birgitta of Sweden and Marguerite Porete
and Henry Suso and Jan van Ruusbroec? I was fortunate in coming to
Julian obliquely, not head on. When I first read Julian I wasn't
Catholic and I was put off by the flowing bloodshed she presents at her
deathbed vision. Instead I worked on Dante and Dante's teacher, going
from European library to great European library. Then, because I had
written my dissertation and then a book on pilgrimage, Professor Jane
Chance asked me to research Birgitta of Sweden. And I found myself with
a Eurailpass going to the same libraries, the first to look at great
European books written by men and presented as political, diplomatic
books, the second going to the same libraries and now examining a
political, theological book, an enormous book, written by a woman and
her household of ecclesiastical scribes. And I kept finding connections
between not only Birgitta of Sweden and Catherine of Siena, but also in
the same manuscripts connections between them and Julian of Norwich,
especially in the Amherst Manuscript which contains so many of their
writings. So I next decided I must research and edit Julian's
manuscripts in their rich European context rather than in the poverty
of
her provincial English one. And that was when, sitting in the Vatican
Library, I discovered Adam Easton,
the Norwich Benedictine scholar Cardinal, so proficient in Hebrew that
he not only corrected Jerome's Bible, he translated the entire Hebrew
Bible afresh into Latin, a translation that, alas, has not survived.
And not only was he a magnificent Hebrew scholar, *37 but
I
found
when
sitting
in the Cambridge Univesity Library that he also
treasured a
splendid thirteenth-century manuscript in Greek and Latin from the
Abbey of St Victor containing all Pseudo-Dionysius' writings, and which
has this
magnificent Gothic letter T as the invocation to the Trinity. *38 *39
We
recall that Julian's manuscripts go out of their way to begin with the
Gothic letter T. I might add that the Norwich Castle Manuscript, which
I believe is in Julian's hand, gives much material from the Hebrew.
Adam's story is horrific. A brilliant scholar at Oxford, he was called
back by the Prior of Norwich Cathedral to preach in Norwich against the
Franciscans, called the Grey Friars, the Dominicans, the Black Friars,
the Carmelites, the White Friars. and the Augustinians, the Austin
Friars, the mendicant friars who had become a threat to the wealthy,
powerful Benedictines because of their espousal of Gospel poverty. Next
Adam worked in the Curia at Avignon for Pope Urban V amidst all of that
corruption. The succeeding Pope, Urban VI, struggled to undo that
corruption but went mad, believing the Cardinals were conspiring
against him. Adam Easton, Birgitta of Sweden, Catherine of Siena and
Catherine of Sweden all supported him, Adam writing the brilliant Defensorium Ecclesiastice Potestatis,
which
is
filled
with
references to Aaron's High Priesthood from the
Hebrew Scriptures, and likewise with Pseudo-Dionysius' hierarchies from
the Greek. It was for this work Urban VI made him Cardinal of Santa
Cecilia in Trastevere. *40 He also had him arrange the Coronation and
Wedding of King Richard II of England to Queen Anne of Bohemia,
daughter of the same Emperor Charles of Bohemia whom Birgitta and
Catherine had meet the Pope in Rome. But Urban VI then threw Adam
Easton and five other Cardinals into prison, torturing them
unmercifully, having them hung in cages with serpents and rats. He next
fled with his chained prisoners to Genoa. Only Adam survived, all the
other Cardinals being executed and buried secretly in their dungeon.
This was because the King of England, Richard II, Parliament, Oxford
University and the English Benedictine Congregation had all written
letters asking that Adam's life be spared, that he be shown mercy by
the Pope as had the Good Samaritan shown mercy to the wounded
traveller. In that loathsome dungeon he had prayed that if his life was
spared he would work for St Birgitta's canonization. Urban VI kept him
under house arrest. The next Pope freed him and he came home to Norwich
to write the Defensorium Sanctae
Birgittae with her Revelations
at hand at exactly the time that Julian was forming her Long Text which
likewise quotes from Birgitta's Revelations.
In
his
Defence
of
Birgitta he argues against the Perugian Devil's
Argument who claimed women could not have prophetic visions or study
theology, by noting that Huldah initiated Torah study, that Philip's
Four Daughters prophesied, and that St Cecilia preached for three days
while dying. *41 He returned to Rome and died at Santa Cecilia in
Trastevere being buried there in a magnificent tomb that reminds one of
that for the Black Prince in Canterbury by St Thomas Becket's side.
*42 Both the bodies of St Cecilia and Adam Easton in Trastevere were
found
to be incorrupt. *43 When Julian wrote of St Cecilia in the 1413 Short
Text
to justify her writing the Showing
of Love she has the manuscript carefully emphasize that name as
if
calling attention to the now dead Cardinal of England who would have
been her protector.
Many theological manuscripts in England were destroyed at the
Reformation. What we know is that Adam wrote treatises in Middle
English of spiritual direction. I believe that these are the cluster of
texts of the Cloud of Unknowing
author using Pseudo-Dionysius and that these brilliant texts are
written to Julian, who may be his sister. We know also that he
translated the entire Hebrew Bible. What has survived is the Defensorium Ecclesiastice Potestatis,
the
Defensorium Sanctae Birgittae
and the Office of the Visitation.
Just
as
Magister
Mathias,
Bishop Hemming and Bishop Hermit Alfonso of
Jaén helped edit Birgitta's Revelations
so, I believe, did Cardinal Adam Easton help to edit Julian of
Norwich's Showing. There was
the precedent of Cardinal Jacques de Vitry writing of Marie d'Oignes,
*44 and earlier of Jerome working with the noble Roman mother and
daughter, Saints Paula and Eustochium, who learned Hebrew, already
having Latin and Greek, and who funded the translation as well as
assisting St Jerome with the Vulgate. Manuscripts at the Brigittine
Syon Abbey founded in London by Henry V clearly make that parallel
while, at the same time, treasuring manuscripts by Birgitta of Sweden,
Catherine of Siena, Adam Easton and Julian of Norwich.
One can glimpse parallels between Adam Easton's punishment and Julian
of Norwich's Parable of the Lord and the Servant who is first Adam,
then Christ, in her Showing of Love.
Particularly
in
the
way
both writers use the image of God the Father
and God the Son sitting side by side, an image and concept echoed also
in The Cloud of Unknowing.
Adam Easton owned the Sepher Horashim
of Rabbi David Kimhi in Hebrew and carefully annotated it. Kimhi
specifically taught that the image of Psalm 100 is not to be taken
literally but as meaning 'favoured' rather than actual 'sitting at the
right hand'. Julian, Adam and the Cloud
Author make exactly the same observation. *45 One can also glimpse
parallels between Julian's imagery of the Lord in his blue cloak seated
on the ground (which echoes Simone Martini's fresco in Avignon for the
Cardinal Stefaneschi of the Madonna in her Humility seated on the
ground) and the Servant in first his ragged garb as a labourer, then
clad in rainbow hued robes and these images for the Coronation Wedding
of Richard II and Anne of Bohemia and of the Flemish manuscript showing
God the Father and God the Son.
Margery Kempe visited Julian of Norwich in the year that she was
composing the Amherst Manuscript Short Text version of the Showing of Love. And in
which we have reported verbatim the many days of
conversation between them. That text is like having a tape recorder in
Norwich and Lynn and for that reason I have recorded it in MP3 for the
web. *46 I believe it was Julian who encouraged
illiterate disturbed Margery as her logotherapy to perform all of St
Birgitta's pilgrimages, to visit the room in Rome where Birgitta
had died, and to write a book about them. Which she did. All of these
women and men held that visions were inspired by the Holy Spirit only
if they were in charity with God and neighbour. That had been Adam
Easton's argument for the validity of St Birgitta's prophetic visions
in her Revelations, a passage
Julian repeats in the Showing and
in
her
conversation
with
Margery. Above all, these women and men seek
and teach the love of God and neighbour.
Thus we see that the strands of the tapestries of Julian, of Catherine,
of Birgitta, are multiple and involve the Benedictine, Cistercian,
Franciscan, Dominican, Augustinian, Carmelite, Carthusian, even the now
extinct Hieronymite Orders, in their varying garb, black, white, grey,
and especially the 'Domini cani', the 'dogs of the Lord' in their black
and
white. Indeed, it was excellent strategy that
these women were able to communicate to these separate structures
within the Unity of Christendom, setting in motion again the love of
the Gospel and its equality between women and men. It is as if women
like Hulda and Anna, Helena nd Egeria, Paula and Eustochium, Guthrithyr
and Birgitta, Catherine, Julian and Margery, with their prophecies and
their pilgrimages created a ripple effect that continues through time,
reaching even us with the message that women also are Word Bearers.
They may prophesy, they may write, they may journey on pilgrimage,
Bible in hand. A setting in motion
of gears and escapements, not unlike Henry Suso's great 'Clock of
Wisdom', a very friendly clock ticking away the hours and years and
centuries, even inspiring the Quakers who call themselves the Society
of Friends, even reaching to our own time with Solidarity undoing
Communism in the Iron Curtain Countries. In all this the existing
structure of the 'Friends of God' among the Dominicans of
northern Europe, inspired by women such as Hildegard of
Bingen and Marguerite
Porete, of men like Meister Eckhardt who ministered to women as much as
the women like Elsbeth Stagel ministered in turn to
them, was crucial and their 'Sacred Conversation' now reached beyond
just the
Rhineland, to Sweden, to Italy, to Poland and to England. As
bibliographer of Julian I find she is now translated into German, by
Gerhart Teerstegen and Martin Buber, into French, into Spanish, into
Danish, into Norwegian, into Swedish, into Italian, into Russian, into
Serbian. Her centuries of being silenced, like those of Meister
Eckhardt, are now ended and she, Joan of Arc and Catherine of Siena, in
their own voices, have entered the Catechism
of
the
Catholic
Church; she is being shared and shown to all her
even-Christians, Protestant, Catholic, Greek and Russian Orthodox, and
beyond. *47
For citations to sources see the following:
http://www.umilta.net
http://www.umilta.net/anchor.html
http://www.umilta.net/amherst.html
http://www.umilta.net/judaism.html
http://www.umilta.net/midrash.html
http://www.umilta.net/valour.html
http://www.umilta.net/buber.html
http://www.umilta.net/mystics.html
http://www.umilta.net/godfrien.html
http://www.umilta.net/sparklin.html
http://www.umilta.net/birgitta.html
http://www.umilta.net/cathersiena.html
http://www.umilta.net/orcherd.html
http://www.umilta.net/flete.html
http://www.umilta.net/julian.html
http://www.umilta.net/westmins.html also on mp3,
/1Julian.mp3-/4Julian.mp3
http://www.umilta.net/Julianonprayer.html
http://www,umilta.net/LordServant.mp3
http://www.umilta.net/soulcity.html
http://www.umilta.net/soulcity.mp3
http://www.umilta.net/chuppa.html
Julia Bolton Holloway. Anchoress
and Cardinal: Julian of Norwich and Adam Easton OSB. Salzburg:
Analecta Cartusiana, 2008.
Julian of Norwich. Showing of
Love. Ed. Sister Anna Maria Reynolds, C.P. and Julia Bolton
Holloway. Florence: SISMEL, 2001.
Julian of Norwich. Showing of Love.
Trans.
Julia
Bolton
Holloway.
Collegeville: Liturgical Press, 2003.
Birgitta of Sweden. Saint Bride and
her Book: Birgitta of Sweden's Revelations. Ed. and Trans. Julia
Bolton Holloway. Cambridge: Brewer, 2000.
Highly recommended is Erika Lauren Lindgren, Sensual Encounters: Monastic Women and
Spirituality in Medieval Germany, at Project Gutenberg: http://www.gutenberg-e.org/lindgren/
JULIAN
OF
NORWICH,
HER
SHOWING OF LOVE AND ITS CONTEXTS ©1997-2008
JULIA BOLTON HOLLOWAY ||
JULIAN
OF NORWICH || SHOWING
OF LOVE || HER
TEXTS || HER
SELF || ABOUT
HER TEXTS || BEFORE
JULIAN || HER
CONTEMPORARIES || AFTER
JULIAN || JULIAN
IN OUR TIME || ST
BIRGITTA OF SWEDEN || BIBLE
AND WOMEN || EQUALLY
IN
GOD'S
IMAGE ||
MIRROR
OF SAINTS || BENEDICTINISM||
THE
CLOISTER || ITS
SCRIPTORIUM || AMHERST
MANUSCRIPT ||
PRAYER||
CATALOGUE
AND PORTFOLIO (HANDCRAFTS, BOOKS ) ||
BOOK
REVIEWS || BIBLIOGRAPHY
||