Introduction

by Megan Lamontagne and Charlotte Schamowski 

Revelations of Divine Love, written in the 14th century by an anchoress, Julian of Norwich, is remembered today as the first work in the English language written by a woman (“Middle Ages”). It details the visions she experienced while ill in bed (“Julian of Norwich”). There are two versions of the text: a “Short Text” and a “Long Text.” The “Short Text” was written soon after the visions, and the “Long Text” was composed twenty years later (“About Julian of Norwich”). The original manuscript does not exist anymore but survives instead through copied versions completed by scribes and preserved in private libraries until 1910 but only a single copy has survived to this day (“Julian of Norwich”).

Summary

Julian received the revelations (based on sixteen visions) on the 8th of May 1373; they reflect her understanding of a deep truth about the love of Christ and his sufferings, and the reason behind them. It is meant to open the reader’s eyes to his endless love, his compassion, and many reasons why one should trust in God (“About Julian of Norwich”).

According to the text, when she is thirty years old, Julian becomes gravely ill and waits for her death while having her eyes fixed on the crucifix above her bed. Her sight begins to fail, with shortness of breath, and she is certain that she is dying, when suddenly all her pain is taken away from her and she feels at ease. At that moment, she desires to suffer with Jesus. She sees Christ bleeding “as it were in the time of His Passion” (Norwich). She also sees Mary, and “the wisdom and the truth of her soul”. God shows her “His homely loving” and she understands that God is everything that is good for humanity. Nevertheless, she still wonders about the reasons as to why sin is allowed to exist, to which Jesus responds that in spite of sin, “all shall be well” (Norwich). She learns about the trinity and how everything is based on that. Julian then refers to Jesus as a kind, loving mother because “we have our Being of Him”. She also learns about the importance of being humble and meek. And in the end, God shows her the meaning and the reason behind everything (all that he did and will do for his children) is love (Norwich).

When Julian recovers from her illness, on the 13th of May, she starts writing about her visions in a short version, but after studying and meditating on the meaning of the visions, she writes the second draft—the “Long Version”—which consists of eighty-six chapters (“Julian of Norwich”).

Biography

Born in 1342, Julian of Norwich was a 14th-century mystic who lived as an anchorite in the church of Saint Julian. There is not any clear record of her death, but it is believed that it may have occurred in 1416. There is also no evidence that her name was actually Julian; it has been suggested that she was called “Julian” because of her association with the Julian Church. She is often depicted with a cat, as it was her only companion while confined to her cell (Bauer). Julian is also known as Juliana, “Dame Julian” or “Mother Julian”. She served as a counselor and adviser, and played an important part in her community, providing prayers, advice, and counsel to the people who sought her wisdom (including, quite famously, Margery Kempe).

Themes

Julian recounts her visions in the Short Text and in the Long Text; both texts embody similar literary themes of love, sacrifice and suffering, and the mysticism surrounding God’s identity (Norwich). Julian displays the power of love by explaining how she feels when she is united with the love of God. Themes of sacrifice and suffering often appear in religious texts and Julian of Norwich and her Revelations are no exception. Julian frequently refers to Jesus and his suffering and expresses how she herself wants to suffer with God. One of the most famous aspects of Julian’s Revelations is how she refers to Jesus as a mother (Norwich). The gender role reversal of God and association of Jesus to the divine feminine was revolutionary at the time.

Historical Background

Julian of Norwich lived in an era where the church played a central role in the lives of every English person, however, it would soon face a crisis as tensions between the church and state grew. The monarchies strove to increase their power over their respective lands while additionally trying to finance new land to expand. To help finance the feat of expansion, the monarchy began to tax the clergy, creating friction between the church and royal court (“Revelations of Divine Love by Julian of Norwich: A Study Guide for Adventists”). In response, the Church, which believed it should be spared from the additional tax, exercised extreme papal power by mandating every person be subject to the Roman pontiff (“Revelations of Divine Love by Julian of Norwich: A Study Guide for Adventists”). The 14th-century was filled with chaos and turmoil, all of which Julian lived through while she was experiencing her visions.

Works Cited

“Julian of Norwich.” Wikipedia, Wikimedia Foundation, N.d. Web. 12 Jun 2019. en.wikipedia.org/wiki/Julian_of_Norwich

“About Julian of Norwich.”  The Julian Centre, N.d. Web. 12 Jun 2019. juliancentre.org/about/about-julian-of-norwich.html

Bauer, M. (2019). Julian of Norwich. [online] YouTube. 12 Jun 2019. youtube.com/watch?v=vJEfvLVBtFs

“Revelations of Divine Love by Julian of Norwich: A Study Guide for Adventists.” Spectrum Magazine, 22 Aug. 2012, spectrummagazine.org/article/delcy-kuhlman/2012/08/22/revelations-divine-love-julian-norwich-study-guide-adventists.

Norwich, Julian. “Revelations of Divine Love (Selections).”An Open Companion for British Literature I, Pressbooks, 22 Jan. 2019, earlybritishlit.pressbooks.com/chapter/julian-of-norwich-revelations-of-divine-love-selections/.

Reading: From Revelations of Divine Love

CHAPTER III [JULIAN’S BODILY SICKNESS AND THE WOUNDS OF CHRIST]

“I desired to suffer with Him”

And when I was thirty years old and a half, God sent me a bodily sickness, in which I lay three days and three nights; and on the fourth night I took all my rites of Holy Church, and weened not to have lived till day. And after this I languored forth  two days and two nights, and on the third night I weened oftentimes to have passed; and so weened they that were with me.

And being in youth as yet, I thought it great sorrow to die;—but for nothing that was in earth that meliked to live for, nor for no pain that I had fear of: for I[Pg 6] trusted in God of His mercy. But it was to have lived that I might have loved God better, and longer time, that I might have the more knowing and loving of God in bliss of Heaven. For methought all the time that I had lived here so little and so short in regard of that endless bliss,—I thought [it was as] nothing. Wherefore I thought: Good Lord, may my living no longer be to Thy worship. And I understood by my reason and by my feeling of my pains that I should die; and I assented fully with all the will of my heart to be at God’s will.

Thus I dured till day, and by then my body was dead from the middle downwards, as to my feeling. Then was I minded to be set upright, backward leaning, with help,—for to have more freedom of my heart to be at God’s will, and thinking on God while my life would last.

My Curate was sent for to be at my ending, and by that time when he came I had set my eyes, and might not speak. He set the Cross before my face and said: I have brought thee the Image of thy Maker and Saviour: look thereupon and comfort thee therewith.

Methought I was well [as it was], for my eyes were set uprightward unto Heaven, where I trusted to come by the mercy of God; but nevertheless I assented to set my eyes on the face of the Crucifix, if I might, and so I did. For methought I might longer dure to look even-forth than right up.

After this my sight began to fail, and it was all dark about me in the chamber, as if it had been night, save in the Image of the Cross whereon I beheld a common light; and I wist not how. All that was away from the Cross was of horror to me, as if it had been greatly occupied by the fiends.

After this the upper part of my body began to die, so far forth that scarcely I had any feeling;—with shortness of breath. And then I weened in sooth to have passed.

And in this [moment] suddenly all my pain was taken from me, and I was as whole (and specially in the upper part of my body) as ever I was afore.

I marvelled at this sudden change; for methought it was a privy working of God, and not of nature. And yet by the feeling of this ease I trusted never the more to live; nor was the feeling of this ease any full ease unto me: for methought I had liefer have been delivered from this world.

Then came suddenly to my mind that I should desire the second wound of our Lord’s gracious gift: that my body might be fulfilled with mind and feeling of His blessed Passion. For I would that His pains were my pains, with compassion and afterward longing to God. But in this I desired never bodily sight nor shewing of God, but compassion such as a kind soul might have with our Lord Jesus, that for love would be a mortal man: and therefore I desired to suffer with Him.

CHAPTER IV [CHRIST’S PASSION AND INCARNATION]

“I saw … as it were in the time of His Passion…. And in the same Shewing suddenly the Trinity filled my heart with utmost joy”

In this [moment] suddenly I saw the red blood trickle down from under the Garland hot and freshly and right plenteously, as it were in the time of His Passion when the Garland of thorns was pressed on His blessed head who was both God and Man, the same that suffered thus for me. I conceived truly and mightily that it was Himself shewed it me, without any mean.

And in the same Shewing suddenly the Trinity fulfilled my heart most of joy. And so I understood it shall be in heaven without end to all that shall come there. For the Trinity is God: God is the Trinity; the Trinity is our Maker and Keeper, the Trinity is our everlasting love and everlasting joy and bliss, by our Lord Jesus Christ. And this was shewed in the First [Shewing] and in all: for where Jesus appeareth, the blessed Trinity is understood, as to my sight.

And I said: Benedicite Domine! This I said for reverence in my meaning, with mighty voice; and full greatly was astonied for wonder and marvel that I had, that He that is so reverend and dreadful will be so homely with a sinful creature living in wretched flesh.

This [Shewing] I took for the time of my temptation,—for methought by the sufferance of God I should be tempted of fiends ere I died. Through this sight of the blessed Passion, with the Godhead that I saw in mine understanding, I knew well that It was strength enough for me, yea, and for all creatures living, against all the fiends of hell and ghostly temptation.

In this [Shewing] He brought our blessed Lady to my understanding. I saw her ghostly, in bodily likeness: a simple maid and a meek, young of age and little waxen above a child, in the stature that she was when she conceived. Also God shewed in part the wisdom and the truth of her soul: wherein I understood the reverent beholding in which she beheld her God and Maker, marvelling with great reverence that He would be born of her that was a simple creature of His making. And this wisdom and truth: knowing the greatness of her Maker and the littleness of herself that was made,—caused her to say full meekly to Gabriel: Lo me, God’s handmaid! In this sight I understood soothly that she is more than all that God made beneath her in worthiness and grace; for above her is nothing that is made but the blessed [Manhood] of Christ, as to my sight.

CHAPTER V [ALL CREATION AS HAZELNUT]

“God, of Thy Goodness, give me Thyself;—only in Thee I have all”

In this same time our Lord shewed me a spiritual sight of His homely loving.

I saw that He is to us everything that is good and comfortable for us: He is our clothing that for love wrappeth us, claspeth us, and all encloseth us for tender love, that He may never leave us; being to us all-thing that is good, as to mine understanding.

Also in this He shewed me a little thing, the quantity of an hazel-nut, in the palm of my hand; and it was as round as a ball. I looked thereupon with eye of my understanding, and thought: What may this be? And it was answered generally thus: it is all that is made. I marvelled how it might last, for methought it might suddenly have fallen to naught for little[ness]. And I was answered in my understanding: It lasteth, and ever shall [last] for that God loveth it. And so All-thing hath the Being by the love of God.

In this Little Thing I saw three properties. The first is that God made it, the second is that God loveth it, the third, that God keepeth it. But what is to me verily the Maker, the Keeper, and the Lover,—I cannot tell; for till I am Substantially oned to Him, I may never have full rest nor very bliss: that is to say, till I be so fastened to Him, that there is right nought that is made betwixt my God and me.

It needeth us to have knowing of the littleness of creatures and to hold as nought all-thing that is made, for to love and have God that is unmade. For this is the cause why we be not all in ease of heart and soul: that we seek here rest in those things that are so little, wherein is no rest, and know not our God that is All-mighty, All-wise, All-good. For He is the Very Rest. God willeth to be known, and it pleaseth Him that we rest in Him; for all that is beneath Him sufficeth not us. And this is the cause why that no soul is rested till it is made nought as to all things that are made. When it is willingly made nought, for love, to have Him that is all, then is it able to receive spiritual rest.

Also our Lord God shewed that it is full great pleasance to Him that a helpless soul come to Him simply and plainly and homely. For this is the natural yearnings of the soul, by the touching of the Holy Ghost (as by the understanding that I have in this Shewing): God, of Thy Goodness, give me Thyself: for Thou art enough to me, and I may nothing ask that is less that may be full worship to Thee; and if I ask anything that is less, ever me wanteth,—but only in Thee I have all.

And these words are full lovely to the soul, and full near touch they the will of God and His Goodness. For His Goodness comprehendeth all His creatures and all His blessed works, and overpasseth without end. For He is the endlessness, and He hath made us only to Himself, and restored us by His blessed Passion, and keepeth us in His blessed love; and all this of His Goodness.

CHAPTER VII [CHRIST AS HOMELY AND COURTEOUS]

“The Shewing is not other than of faith, nor less nor more”

And [it was] to learn us this, as to mine understanding, [that] our Lord God shewed our Lady Saint Mary in the same time: that is to say, the high Wisdom and Truth she had in beholding of her Maker so great, so holy, so mighty, and so good. This greatness and this nobleness of the beholding of God fulfilled her with reverent dread, and withal she saw herself so little and so low, so simple and so poor, in regard of her Lord God, that this reverent dread fulfilled her with meekness. And thus, by this ground [of meekness] she was fulfilled with grace and with all manner of virtues, and overpasseth all creatures.

In all the time that He shewed this that I have told now in spiritual sight, I saw the bodily sight lasting of the plenteous bleeding of the Head. The great drops of blood fell down from under the Garland like pellots, seeming as it had come out of the veins; and in the coming out they were brown-red, for the blood was full[Pg 16] thick; and in the spreading-abroad they were bright-red; and when they came to the brows, then they vanished; notwithstanding, the bleeding continued till many things were seen and understood. The fairness and the lifelikeness is like nothing but the same; the plenteousness is like to the drops of water that fall off the eaves after a great shower of rain, that fall so thick that no man may number them with bodily wit; and for the roundness, they were like to the scale of herring, in the spreading on the forehead. These three came to my mind in the time: pellots, for roundness, in the coming out of the blood; the scale of herring, in the spreading in the forehead, for roundness; the drops off eaves, for the plenteousness innumerable.

This Shewing was quick and life-like, and horrifying and dreadful, sweet and lovely. And of all the sight it was most comfort to me that our God and Lord that is so reverend and dreadful, is so homely and courteous: and this most fulfilled me with comfort and assuredness of soul.

And to the understanding of this He shewed this open example:—

It is the most worship that a solemn King or a great Lord may do a poor servant if he will be homely with him, and specially if he sheweth it himself, of a full true meaning, and with a glad cheer, both privately and in company. Then thinketh this poor creature thus: And what might this noble Lord do of more worship and joy to me than to shew me that am so simple this marvellous homeliness? Soothly it is more joy and pleasance to me than [if] he gave me great gifts and were himself strange in manner.

This bodily example was shewed so highly that man’s heart might be ravished and almost forgetting itself for joy of the great homeliness. Thus it fareth with our Lord Jesus and with us. For verily it is the most joy that may be, as to my sight, that He that is highest and mightiest, noblest and worthiest, is lowest and meekest, homeliest and most courteous: and truly and verily this marvellous joy shall be shewn us all when we see Him.

And this willeth our Lord that we seek for and trust to, joy and delight in, comforting us and solacing us, as we may with His grace and with His help, unto the time that we see it verily. For the most fulness of joy that we shall have, as to my sight, is the marvellous courtesy and homeliness of our Father, that is our Maker, in our Lord Jesus Christ that is our Brother and our Saviour.

But this marvellous homeliness may no man fully see in this time of life, save he have it of special shewing of our Lord, or of great plenty of grace inwardly given of the Holy Ghost. But faith and belief with charity deserveth the meed: and so it is had, by grace; for in faith, with hope and charity, our life is grounded. The Shewing, made to whom that God will, plainly teacheth the same, opened and declared, with many privy points belonging to our Faith which be worshipful to know. And when the Shewing which is given in a time is passed and hid, then the faith keepeth [it] by grace of the Holy Ghost unto our life’s end. And thus through the Shewing it is not other than of faith, nor less nor more; as it may be seen in our Lord’s teaching in the same matter, by that time that it shall come to the end.

CHAPTER XXVII [SIN IS FITTING]