JULIAN OF NORWICH, HER SHOWING OF LOVE AND ITS CONTEXTS ©1997-2022 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 || Paper presented at International Medieval Congress, Leeds University, 2004, honouring Sr Anna Maria Reynolds, C.P., Editor of Julian of Norwich, Revelations, University of Leeds Theses, 1947, 1956; and Tony St Quintin, likewise of Ireland and now Leeds, who directed the typesetting in Notabene of our Julian edition.  Click on red arrow below for soundtrack of reading





ur gracious and good Lord showed me the wisdom and the truth of the soul of our blessed lady Saint Mary wherein I understood the reverent beholding that she beheld her God who is her Maker, marveling with great reverence that he would be born of her who was a simple creature of his making. For this was her marveling, that he who was her maker would be born of her who is made was a simple creature of his making. And this wisdom and truth, knowing the greatness of her Maker and the littleness of her self, who is made, caused her to say full meekly to Gabriel, 'Behold me, God's handmaiden'. In this sight I understood truly that she is more than all that God made beneath her in worthiness wordiness and fullness. For above her is nothing that is made but the blessed manhood of Christ as to my sight. And this our good Lord showed to my understanding in teaching of us.

Also in this he showed a little thing the quantity of a hazel nut lying in the palm of my hand, as it had seemed to me. This little thing that is made that is beneath our Lady Saint Mary, God showed me as little as it had been a hazel nut, and to my understanding, and it was as round as a ball. I looked thereupon with the eye of my understanding and thought, 'What may this be?' And it was generally answered thus, 'It is all that is made'. I marveled how it might last, for I thought it might suddenly have fallen to nought for littleness. And I was answered in my understanding, 'It lasts and ever shall, for God loves it'. And so all things have their beginning by the love of God. In this little thing I saw three properties: The first is that God made it; The second that God loves it; The third that God keeps it. But what is this to me, truly, the Maker, the Keeper and the Lover. For, till I am substantially oned to him I may never have full rest, nor true bliss; that is to say until I be so fastened to him, that there be right nought that is made between my God and me. This little thing that is made, I thought, might have fallen to nought for littleness.  

In this blessed Revelation God showed me three noughts, of which noughts this is the first that was showed to me. Of this each man and woman who desires to live contemplatively needs to have knowledge of the littleness of creatures and to like as nought all things that are made, for to love and have God who is unmade. For this is the cause why we be not all in ease of heart and soul, for we who are occupied wilfully in earthly business and evermore seek worldly weal are not heirs of his in heart and in soul for they love and seek here rest, in these things that are so little wherein is no rest, and know not our God who is all mighty, all wise, all good. For he is the very rest. God will be known and he likes us to rest in him, for all that is beneath him does not suffice us. And this is the cause why no soul is rested, until it is noughted of all things that are made. When she is wilfully noughted for love to have him who is all, then is she able to receive ghostly rest. Also our Lord God showed that it is very great pleasure to him, that an innocent soul come to him nakedly, plainly, and homely. For this is the natural dwelling of the soul by the touching of the holy Ghost, as by the understanding that I have in this Showing. 'God, of your goodness give unto me yourself, for you are enough to me. And I may ask nothing that is less, that may be full worship to you. And if I ask anything that is less, ever I am in want, but only in you I have all'. And these words, 'God, of your goodness', are fully loving to the soul and very near touching the will of our Lord God and his goodness. For his goodness all his creatures and all his blessed works and overpasses without end. For he is the endlessness, and he has made us only to himself and restored us by his precious Passion, and ever keeps us in his blessed love; and all this is of his goodness.

ere is a vision showed by the goodness of God to a devout woman, and her name is Julian, who is a recluse at Norwich and is living yet in this year of our Lord 1413. In which vision are very many comfortable and most stirring words to all those who desire to be Christ's lovers.

 desired three graces by the gift of God. The first was mind of his Passion. The second was bodily sickness in youth at thirty years of age. The third was to have of God's gift three wounds. I thought I had some feeling in the Passion of Christ. But yet I desired more by the grace of God. I thought I would have been that time with Mary Magdalen and with others who were Christ's lovers, that I might have seen bodily the Passion that our Lord suffered for me, that I might have suffered with him as others did who loved him, his pains. These two desires, of the Passion and the sickness, I desired with a condition, saying thus, for I thought that it passed the common course of prayers and therefore I said, 'Lord, you know what I would, if it be your will that I have it, grant it me, and if it be not your will, good Lord, be not displeased, for I will nought but as you will'.  This sickness I desired in my youth that I might have it when I was thirty years old. For the third, by the grace of God and teaching of holy Church, I heard a man tell of holy Church the story of St Cecilia. In the which Showing I understood she had three wounds with a sword, in the neck, from which she pined to the death. By the stirring of this, I conceived a mighty desire, praying our Lord that he would grant me, three wounds in my life, that is to say, the wound of true contrition, the wound of natural compassion, and the wound of wilfull longing to God. And all this last petition I asked without any condition. These two foresaid desires passed from my mind, and the third dwelled with me continually. 

How we should pray of the great tender love that our Lord has to man's soul, willing us to be occupied in knowing and loving of him. The Sixth Chapter.

his Showing was given, to my understanding to teach our soul wisely to cleave to the goodness of God. And in that same time the custom of our praying was brought to my mind, how we use, for lack of understanding and unknowing of love to make many means. Then I saw truly that it is more worship to God, and more true delight that we faithfully pray to himself of his goodness, and cleave thereto by his grace with true understanding and steadfast belief, than if we made all the means that heart can think. For if we make all these means it is too little and not full worship to God. But in his goodness is all the whole, and there truly nought fails. For thus as I shall say came to my mind, in the same time, we pray to God for his holy flesh and for his precious blood, his holy Passion, his dearworthy death and  worshipful wounds, and all the blessed nature, the endless life that we have of all this, is his goodness. And we pray him for his sweet mother's love, who bare him, and all the help we have of her, is of his goodness; And we pray for his holy Cross that he died on and all the virtue and the help that we have of the Cross, it is of his goodness. And in the same way all the help that we have of special saints, and all the blessed company of heaven, the dearworthy love and holy endless friendship that we have of them, it is all of his goodness.

Wherefore it pleases him that we seek him, and worship by means, understanding and knowing that he is the goodness of all. For to the goodness of God is the highest prayer, and it comes down to the lowest part of our need. It quickens our soul and brings it to life and makes it to grow in grace and virtue. It is nearest in nature and readiest in grace. For it is the same grace that the soul seeks and ever shall till we know our God truly, who has us all in himself beclosed.

One time my understanding was led down into the sea ground, and there I saw hills and dales seeming green as it were moss grown with wreck and with gravel. Then I understood thus, that if a man or woman were under the broad water, if he might have sight of God, so as God is with a man continually, he should be safe in body and soul, and take no harm. And overpassing, he should have more solace and comfort than all this world may or can tell. For he will that we believe that we see him continually though we think that it be but little. And in this belief he makes us evermore to get grace. For he will be seen, and he will be sought, he will be waited for, and he will be trusted.

The dearworthy blood of our Lord Jesus Christ, as truly as it is most precious, so truly is it most plenteous. Behold and see how the virtue of the precious plenty of his dearworthy blood descended down into Hell and broke their bonds and delivered all that were there who belonged to the court of Heaven. The precious plenty of his dearworthy blood overflows all earth and is ready to wash all creatures of sin, who be of good will, have been and shall be. The precious plenty of his dearworthy blood, ascends up into Heaven to the blessed body of our Lord Jesus Christ. And there is in him bleeding, and praying for us to the Father, and is, and shall be, as long as we need. And evermore it flows in all heavens enjoying the salvation of all mankind, and that are there and shall be, fulfilling the number that fails.

And then the pain showed again to my feeling. And then the joy and the liking. And now that one and now that other, diverse 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 the charity of Christ'. And in

the pain I might have said with Saint Peter, 'Lord, save me. I perish'. This vision was showed me to teach me after my understanding: that it is needful to each man to feel in this way. Sometimes to be in comfort, and sometimes to fail and to be left to themselves. God wills that we know that he keeps us ever alike, secure, in weal and in woe, and as much loves us in woe as in weal.

For it is God's will, that we hold us in comfort with all our might. For bliss is lasting without end, and pain is passing and shall be brought to nought. And therefore it is not God's will that we follow the feeling of pain in sorrow and mourning for them, but suddenly passing over and holding us in endless bliss, that is God, our lover and keeper.

'My darling, behold and see your Lord your God who is your Maker and your endless joy. See your own brother, your Sovereign, my child, behold. See what liking and bliss I have in your salvation. And for my love joy now with me'.And also for more understanding this blessed word was said,  'Lo, how I love you'. As if he had said, 'Behold and see that I loved you so much before I died for you, that I would die for you, and now I have died for you and suffered willfully that I may. 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 pray anything of me that delights me, but if 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 simply as I can say of this blessed word, 'Lo, how I loved  you'. This showed our good Lord for to make us glad and merry.

nd this is a sovereign friendship of our courteous Lord, that he keeps us so tenderly while we be in our sin, and furthermore he touches us full privily and shows us our sin by the sweet light of mercy and grace. But when we see our self so foul, then we think that God were wroth with us for our sin. And then we are stirred of the holy Ghost by contrition into prayers and desire to amend our life, with all our might to appease the wrath of God until the time we find a rest in soul, and softness in conscience. And then we hope that God has forgiven us our sins. And it is true. And then shows our courteous Lord himself to the soul wholly merrily and with glad cheer, with friendly welcoming, as if he had been in pain and in prison, saying sweetly thus, 'My dear darling, I am glad you are come to me in all your woe. I have ever been with you, and now you see my loving, and we be oned in bliss'. Thus are sins forgiven by mercy and grace, and our soul worshipfully received in joy, like as it shall be when it comes to heaven, as oftentimes as it comes by the gracious working of the holy Ghost, and the virtue of Christ's Passion.  Here understood I truly that all manner thing is made ready to us by the great goodness of God, so much that what time we be ourself in peace and charity, we be truly saved. But because we may not have this in fullness while we are here, therefore it befalls us ever the more to live in sweet prayer and in lovely longing with our Lord Jesus. For he longs ever to bring us to the fullness of joy, as it is beforesaid, where he shows the ghostly thirst. 

ut now because of all this ghostly comfort, that is said before, if any man or woman be stirred by folly to say or to think, 'If this be true, then were it good to sin to have the more reward', or else to charge the less to the sin, beware of this stirring and despise it for it is for truly if it come it is a lie, and of the enemy.  For the same true love that teaches us all by his blessed comfort, the same blessed love teaches us that we should hate sin only for love. For what soul who wilfully takes this stirring he may never be saved till he makes amends for deadly sin. And I am sure by my own feeling, the more that every natural soul sees this in the courteous love of our Lord God, the loather is he to sin. And the more he is ashamed. For if were laid before me all the pains in hell and in purgatory and on earth, death and other, and sin,  I  should rather choose all that pain than sin. For sin is so vile and so much to hate that it may be like to no pain which pain is not sin. And to me was showed no harder hell than sin. For a natural soul hates no pain but sin. For all is good but sin, and nought is wicked but sin. Sin is neither deed nor desire. But when a soul chooses sin wilfully, that is pain before his God. At the end he has right nought. That pain, I think, the hardest Hell. For he has not his God. In all pains a soul may have God but in sin.

And we, given our intent to love and meekness by the working of mercy and grace, we are made all fair and clean. And as mighty, and as wise as God is to save man, as willing he is. For Christ himself is ground of all the laws of Christian men. And he taught us to do good against ill. Here may we see that he is himself this charity, and does to us as he teaches us to do, for he will we be like him in wholeness of endless love to our self and to our even Christians. No more then is his love broken to us, for our sin; no more will he that our love be broken to ourself nor to our even Christian, but nakedly hate sin and endlessly love the soul as God loves it. Then shall we hate sin, like as God hates it, and love the soul as God loves it. For this word that God said is an endless comfort, 'I keep you full truly'.

he Fourteenth Showing is that our Lord is ground of our prayer. Herein were seen two fair  properties: that one is rightful prayer, that other is true trust, which he wills both be alike large. And thus our prayer delight him and he of his goodness fulfils it. 

It is impossible we should pray for mercy and want it. And how God wills that we always pray though we be dry and barren, for that prayer is to him acceptable and pleasing. The Forty-First Chapter. 

fter this our Lord showed to me for prayer. In which Showing I see two conditions in our Lord's meaning, in them who pray, as I have felt in myself. One is rightful prayer  Another is secure trust. One is they will pray not just for anything that may be, but only what is God's will and his worship. Another is that they set them mightily and continually to ask that thing that is his will and his worship. And this is as I have understanding by the teaching of holy Church. For in this our Lord taught me the same, to have of God's gift, faith, hope and charity, And to keep us therein to our lives' end. And in this we say, Pater Noster, Ave, and Credo, with devotion as God will give it. And thus we pray for all our even-Christians and for all manner of men what God's will is. For we would that all manner of men and women were in the same virtue and grace that we ought to desire for our self. But yet in all this  oftentimes our trust is not full for we are not secure that God Almighty hears us as we think, for our unworthiness and because we feel right nought. For we are as barren and dry oftentimes after our prayers as we were before, and this in our feeling. Our folly is cause of our weakness, for thus have I felt in myself. And all this brought our Lord suddenly to my mind, and mightily and lively and comforting me against this kind of weakness in prayers. And showed these words and said, 'I am ground of your prayer. First it is my will that you have it, and since I make you to will, and since I make you to beseech it, and you beseech it, how should it then be that you should not have your beseeching?'. And thus in the first reason with the three that follow, our good Lord shows a mighty comfort as it may be seen in the same words.

And in the first reason thus he says, 'And you pray it', there he shows the full great pleasance and endless reward that he will give us for our beseeking, and in the sixth reason there he says, 'How should it then be,  that you should not have your beseeching?' There he shows a sober undertaking for we trust not as mightily as we should. Thus will our Lord that we both pray and trust. For the cause of the reasons beforesaid is to make us strong against weakness in our prayers. For it is God's will we pray and thereto he stirs us in these words beforesaid. For he will that we be secure to have our prayer. For prayer pleases God. Prayer pleases man with himself and makes him sober and meek who beforehand was in strife and travail. This was said for an impossibility. For it is the most impossible that that may be that we should beseech mercy and grace and not have it. For of all thing that our good Lord makes us to beseech himself has ordained it to us from without beginning. Here may we see that our beseeking is not cause of God's goodness and grace that he does to us, but his own proper goodness.  And that showed he truthfully in all these sweet words, when he says, 'I am ground of your prayer and of your requests'. And our good Lord wills that this be known of all his lovers on earth. And the more that we know, the more should we beseech if it be wisely taken and so is our Lord's meaning. Wise seeking is a true gracious lasting will of the soul, oned and fastened into the will of our Lord by the sweet privy work of the holy Ghost. Our Lord himself, he is the first receiver of our prayers as to my sight, and takes it full thankfully and highly enjoying and he sends it up above, and sets it in a treasury where it shall never perish. It is there before God with all his holy company, continually received, ever helping our needs. And when we shall receive our bliss, it shall be given us for a degree of joy with endless worshipful thanking of him. Full glad and merry is our Lord of our prayer and he looks thereafter and he will have it. For with his grace he makes us like to himself in condition, as we are in nature.  And so is his blissful will.  For  he says thus, 'Pray entirely inwardly, though you think it savours you not. For it is profitable, though you feel not, though you see nought, Yea, though you think you might not, for in dryness and in barrenness, in sickness and in feebleness, then is your prayer well pleasing to me, though you think it savour you not but little. And so is your living prayer in my sight'. For the reward and the endless thanks that he will give us, therefore he is covetous to have us pray continually in his sight. God accepts the good will and the travail of this servant, howsoever we feel. Wherefore it pleases him that we work and in our prayers and in good living by his help, and his grace, reasonably with discretion keeping our mights to him, till when we have him whom we seek in fullness of joy who is Jesus. And that showed he in the  Showing, before this word, 'You shall have me to your reward'. And also to prayers belong thanksgiving. Thanking is a true inward knowing with great reverence and lovely dread, turning our self with all our mights into the working that our good Lord stirs us to enjoying and thanking him inwardly. And sometimes for plenteousness it breaks out with voice and says, 'Good Lord, grant mercy. Blessed must you be'. And sometimes when your heart is dry and feels nought or else by temptation of the enemy, then it is driven by reason and by grace to cry upon our Lord with voice rehearsing his blessed Passion and his great goodness. And  so the virtue of our Lord's word turns into the soul, and quickens the heart, and enters in by his grace into true working. And makes it pray well blissfuly and truly to enjoy our Lord. It is a full lovely thanking in his sight.

Of three things that belong to prayer, and how we should pray and of the goodness of God who complements us always in our imperfection and feebleness, when we do what belongs to us to do.  The Forty-Second Chapter.

ur Lord God wills that we have true understanding and namely in three things that belong to our prayers. The first is by whom, and how our prayers spring.

By whom he shows when he says, 'I am ground', and how by his goodness. For he says, 'First it is my will'. For the second, in what manner and how we should pray, and that is that our will be turned into the will of our Lord enjoying. And so means he when he says, 'I make you to will it'. For the
third, that we know the fruit and the end of our prayers, that is to be oned and like to our Lord in all thing. And to this meaning and for this end was all this lovely lesson showed. And he will help us and he shall make it so as he says himself, Blessed must he be. For this is our Lord's will, that our prayers and our trust be both alike large. For if we trust not as much as we pray, we do not full worship to our Lord in our prayers. And also we tarry and pain ourself. And the cause is, as I believe, for we know not truly that our Lord is ground himself on whom our prayer springs. And also that we know not, that it is given us by the grace of his great and tender love. For if we knew this, it would make us to trust to have of our Lord's gift all that we desire. For I am secure, that no man asks mercy and grace, with true meaning but mercy and grace be first given to him. But sometimes it comes to our mind, that we have prayed a long time, and yet we think, that we have not our asking. But for this we should not be heavy. For I am secure by our Lord's meaning, that either we abide a better time, or more grace, or a better gift. He will we have true knowing in himself that he is being. And in this knowing he will that our understanding be grounded with all our mights, and all our intent, and all our meaning and in this ground he will that we take our homestead and our dwelling, and by the gracious light of himself, he will we have understanding of three things that follow. The first is our noble and excellent making. The second, our precious and dearworthy again-buying. The third, all thing that he has made beneath us, to serve us, and he for our love keeps it. Then means he thus as if he said, 'Behold and see that I have done all this, before your prayers, and now you are, and pray to me'. And thus our Lord God means, that it belongs to us to know that the greatest deeds be done as holy Church teaches.  And in the beholding of this with thanking we ought to pray for the deed that is now in doing, and that is, that he rule us and guide us to his worship in this life, and bring us to his bliss, and all. Then means he thus, that we see that he does it. And we pray therefore. For that one is not enough, for if we pray and see not that he does it, it makes us heavy, and doubtful, and that is not his worship. And if we see that he does, and we pray not, we do not our debt, and so may it not be, that is to say, so is it not in his beholding. But to see that he does it, and to pray forthwith so is he worshiped and we helped. All thing that our Lord has ordained to do, it is his will that we pray therefore either in special or in general. And the joy and the bliss that it is to him, and the thanking and the worship that we shall have therefore, it passes the understanding of all creatures in this life as to my sight. For prayer is a righteous understanding of that fullness of joy that is for to come with true longing and secure trust.  Savouring or seeing our bliss that we be ordained to naturally makes us to long. For true understanding and love with sweet mind in our Saviour graciously makes us for to trust.

And thus we have of nature to long and of grace to trust  And in these two workings our Lord beholds us continually. For it is our debt and his goodness may no less assign in us. Then it belongs to us to do our diligence. And when we have done it, than shall we yet think that it is nought, and truly it is. But do we as we may and meekly ask mercy and grace, all that fails us we shall find in him. And thus he means where he says, 'I am ground of your beseeching'. And thus in this blissful word with the Showing I saw a full overcoming against all our wickedness,  and all our doubtful dreads.

What prayer does, ordained to God's will. And how the goodness of God has great liking in the deeds that he does by us, as he were beholden to us, working all things sweetly. Forty-Third Chapter.

rayer ones the soul to God. For though the soul be ever like to God in nature and substance restored by grace, it is often unlike in condition by sin on man's part. Then is prayer a witness that makes prayer the soul like God when the soul will as God will, and then it is like to God in condition as it is in kind.  And comforts the conscience and enables man to grace.  And thus he teaches us to pray, and mightily to trust that we shall have it that we pray for. For all thing that is done, should be done though we never pray it. For he beholds us in love, and the love of God is so much that he will make us partner of his good will and deed. And therefore he stirs us to pray, that which he delights to do. For which prayers and good will that we will have of his gift, he will reward us, and give us endless reward. And this was showed me in this word, 'And you pray it'. And thus the soul by prayer accords between God and man's soul.  But when our courteous Lord of his grace shows himself to our soul, we have what we desire. And then we see not for the time that we should pray more, but all our intent with all our might is set wholly to the beholding of him. And this is a high unperceivable prayer as to my sight. For all the cause wherefore we pray it is to be oned into the sight and beholding of him to whom we pray, marvelously enjoying with reverent dread, and so great sweetness and delight in him, that we can pray right nought but as he stirs us for the time. For what time a man's soul is homely with God he needs not to pray but behold reverently what he says. For in all this time that this was showed me I was not stirred to pray, but always to have this well in my mind for comfort. That when we see God, we have what we desire and then we need not pray. And well I know the more the soul sees of God, the more she desires him by his grace. But when we see him not so, then feel we need and cause to pray for failing, for enabling ourself to Jesus. For when the soul is tempested, troubled and left to herself by unrest, then it is time to pray to make herself supple and pliant to God. But she by no manner of prayer makes God supple to her, for he is ever alike in love. 

And thus with prayers, as I have said before and with other good works that are customary by the teaching of holy Church is the soul oned to God'.  And thus I saw that what time we see needs wherefore we pray, then our good Lord follows us, helping our desire. And when we of his special grace plainly behold him, seeing no other needs, then we follow him, and he draws us into him by love. For I saw and felt that his marvelous and fulsome goodness fulfills all other mights. And then I saw that his continual working in all manner thing is done so godly, so wisely, and so mightily, that it overpasses all our imagining, and all that we can understand and think. And then we can do no more but behold him, enjoying with a high mighty desire to be all oned into him and entered to his dwelling  attend to his wooing and enjoy in his loving, and delight in his goodness. And then shall we with his sweet grace, in our own meek continuing prayers, come into him now in this life by many privy touchings of sweet ghostly sights and feeling measured to us as our simpleness may bear it. And this is wrought, and shall, by the grace of the holy Ghost so long till we shall die in longing for love. And then shall we all come into our Lord, ourself clearly knowing and God fullsomely having. And we endlessly be all hid in God, him truly seeing, and fulsomely feeling, him ghostly feeling and him ghostly hearing, and him delectably smelling, and him sweetly swallowing, and then shall we see God face to face homely and fulsomely. The creature who is made shall see and endlessly behold God who is the Maker.

For the time of this life we have in us a marvelous medley both of weal and woe. We have in us Lord Jesus Christ Uprisen, we have in us the wretchedness and the mischief of Adam's falling dying. By Christ we are steadfastly kept, and by his grace touching we are raised into true trust of salvation. And by Adam's Falling we are so broken in our feeling in diverse manner by sin and by sundry pains, in which we are made dark and so blind that scarcely we can take any comfort. But in our meaning we abide God, and faithfully trust to have mercy and grace. And this is his own working in us. And of his goodness he opens the eye of our understanding by which we have sight, sometimes more, and sometimes less. After that God gives the ability to take. And now we are raised into that one, and now we are permitted to fall into that other.  . And thus is this medley so marvelous in us that scarce we know of ourself, or of our even-Christian in what way we stand, for the marvelousness of this sundry feeling. But that same holy assent that we assent to God when we feel him truly, willing to be with him with all our heart, with all our soul, and with all our might. And then we hate and despise our evil stirrings, and all that might be occasion of sin, ghostly and bodily. And yet nevertheless when this sweetness is hidden, we fall again into blindness and so into woe and tribulation in diverse ways. But then is this our comfort that we know in our faith, that by the virtue of Christ, who is our keeper, we assent never thereunto, but we grouch there again and endure in pain and woe, praying into the time that he show himself again to us. And thus he wills us to trust that he is lastingly with us, and that in three ways. He is with us in heaven true man in his own Person, us up drawing. And that was showed in the ghostly thirst. And he is with us on earth leading us. And that was showed in the Third Showing, where I saw God in a point. And he is with us in our soul endlessly dwelling, ruling and guiding us. And that was showed in the Sixteenth Showing, as I shall say.

Our high Father God Almighty who is being, he knows us and loved us from before any time. Of which knowing in his marvelous deep charity by the foreseeing endless counsel of all the blessed Trinity he would that the second Person should become our Mother, our Brother, and our Saviour. Whereof it follows that as truly as God is our Father, as truly God is our Mother. Our Father wills, our Mother works, our good Lord the holy Ghost confirms. And therefore it belongs to us to love our God in whom we have our being, him reverently thanking and praising of our making, mightily praying to our Mother of mercy and pity. And to our Lord, the holy Ghost, of help and grace. For in these three is all our life, Nature, Mercy and Grace.

The good Lord showed this book should be otherwise performed than at the first writing. And for his working he will we thus pray, him thanking,

trusting, and in him enjoying. And how he made this Showing because he will have it known. In which knowing he will give us grace to love him. For fifteen years after it was answered that the cause of all this Showing was love, which Jesus must grant us. Amen. The Eighty-Sixth Chapter. 2

his book is begun by God's gift and his grace, but it is not yet performed as to my sight. For charity pray we all together with God's working, thanking, trusting, enjoying. For thus will our good Lord be prayed. As by the understanding that I took in all his own meaning and in the sweet words where he says full merrily, 'I am ground of your prayer'. For truly I saw and understood in our Lord's meaning, that he showed it, for he will have it known more than it is. In which knowing he will give us grace to love him and cleave to him. For he beholds his heavenly treasure with so great love on earth, that he will give us more light and solace in heavenly joy, in drawing of our hearts for sorrow and darkness which we are in. And from that time that it was showed I desired oftentimes to know what was our Lord's meaning. And fifteen years after and more I was answered in ghostly understanding, saying thus, 'Would you know your Lord's meaning in this thing? Know it well, love was his meaning. Who showed it to you? Love. Why showed it to you? For Love. Hold yourself therein, and you shall understand and know more of the same. But you shall never know or understand therein other things without end.' Thus was I taught that Love was our Lord's meaning. And I saw full surely in this, and in all, that before God made us he loved us, which love was never slaked nor never shall be. And in this love he has done all his work, and in this love he has made all things profitable to us. And in this love our life is everlasting. In our making we had beginning. But the love wherein he made us, was in him from without beginnings. In which love we have our beginning. And all this shall we see in God without end. Which Jesus must grant us.  

Deo gracias. Explicit liber revelacionum Julyane anatorite norwyche cuius anime propicietur deus.

Go to http://www.umilta.net/JulianonPrayer.html for the Preface to this text

A limited edition of these two files and the CD of its oral reading together as hand-bound books set in William Morris type and with marbled paper covers to be obtained from Florence's English Cemetery's Hermit.

Indices to Umiltà Website's Essays on Julian:


Influences on Julian
Her Self
Her Contemporaries
Her Manuscript Texts
with recorded readings of them
About Her Manuscript Texts
After Julian, Her Editors
Julian in our Day

Publications related to Julian:


Saint Bride and Her Book: Birgitta of Sweden's Revelations Translated from Latin and Middle English with Introduction, Notes and Interpretative Essay. Focus Library of Medieval Women. Series Editor, Jane Chance. xv + 164 pp. Revised, republished,  Boydell and Brewer, 1997. Republished, Boydell and Brewer, 2000. ISBN 0-941051-18-8

To see an example of a page inside with parallel text in Middle English and Modern English, variants and explanatory notes, click here. Index to this book at http://www.umilta.net/julsismelindex.html

Julian of Norwich. Showing of Love: Extant Texts and Translation. Edited. Sister Anna Maria Reynolds, C.P. and Julia Bolton Holloway. Florence: SISMEL Edizioni del Galluzzo (Click on British flag, enter 'Julian of Norwich' in search box), 2001. Biblioteche e Archivi 8. XIV + 848 pp. ISBN 88-8450-095-8.

To see inside this book, where God's words are in red, Julian's in black, her editor's in grey, click here. 

Julian of Norwich. Showing of Love. Translated, Julia Bolton Holloway. Collegeville: Liturgical Press; London; Darton, Longman and Todd, 2003. Amazon ISBN 0-8146-5169-0/ ISBN 023252503X. xxxiv + 133 pp. Index.

To view sample copies, actual size, click here.

Julian of Norwich, Showing of Love, Westminster Text, translated into Modern English, set in William Morris typefont, hand bound with marbled paper end papers within vellum or marbled paper covers, in limited, signed edition. A similar version available in Italian translation. To order, click here.

'Colections' by an English Nun in Exile: Bibliothèque Mazarine 1202. Ed. Julia Bolton Holloway, Hermit of the Holy Family. Analecta Cartusiana 119:26. Eds. James Hogg, Alain Girard, Daniel Le Blévec. Salzburg: Institut für Anglistik und Amerikanistik Universität Salzburg, 2006.

Anchoress and Cardinal: Julian of Norwich and Adam Easton OSB. Analecta Cartusiana 35:20 Spiritualität Heute und Gestern. Salzburg: Institut für Anglistik und Amerikanistik Universität Salzburg, 2008. ISBN 978-3-902649-01-0. ix + 399 pp. Index. Plates.

Teresa Morris. Julian of Norwich: A Comprehensive Bibliography and Handbook. Preface, Julia Bolton Holloway. Lewiston: Edwin Mellen Press, 2010. x + 310 pp.  ISBN-13: 978-0-7734-3678-7; ISBN-10: 0-7734-3678-2. Maps. Index.

Fr Brendan Pelphrey. Lo, How I Love Thee: Divine Love in Julian of Norwich. Ed. Julia Bolton Holloway. Amazon, 2013. ISBN 978-1470198299


Julian among the Books: Julian of Norwich's Theological Library. Newcastle upon Tyne: Cambridge Scholars Publishing, 2016. xxi + 328 pp. VII Plates, 59 Figures. ISBN (10): 1-4438-8894-X, ISBN (13) 978-1-4438-8894-3.

Mary's Dowry; An Anthology of Pilgrim and Contemplative Writings/ La Dote di Maria:Antologie di Testi di Pellegrine e Contemplativi. Traduzione di Gabriella Del Lungo Camiciotto. Testo a fronte, inglese/italiano. Analecta Cartusiana 35:21 Spiritualität Heute und Gestern. Salzburg: Institut für Anglistik und Amerikanistik Universität Salzburg, 2017. ISBN 978-3-903185-07-4. ix + 484 pp.

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