…Julian of Norwich…
(from a April 1, 1979 conference by Fr. John Keep)

Among the works of medieval mystics . . . whose English writings are most helpful to spiritual people, there is a book by Dame Julian of Norwich . . . largely a meditation on the Passion of Christ.  The title of the book [The Revelations of Divine Love] does not altogether reveal its contents.  It is certainly not one of those over emotional and perhaps not very helpful books that have titles of a similar kind.  It is a sober book, sensibly written, and can be very helpful, especially if read in a modern English version rather than in medieval English.  Julian’s mystical experience seems to have been genuine, and her book contains sound theology and good sense.

For a long time before her visions she had prayed to God for three favors, and after many years they were granted to her in experiences which she underwent over a period of a few days.  Those experiences molded her whole outlook and spiritual development from then on.  The first favor she asked for was the physical sight of the Passion of Christ.  She asked for this in order to share in Our Lord’s sufferings as Our Blessed Lady shared in them.  The second favor she wanted was a bodily illness so that she would suffer all the physical, mental, and spiritual pains of imminent death.  She wanted this in order to be purified from any attachment to the things of this earth.  The third favor she wanted was to have what she called three spiritual wounds, namely, sorrow for sin, suffering or compassion with Christ, and longing for God.

 As a result of her experiences when these favors were granted, we have her useful meditations and descriptions in the book, The Revelations of Divine Love.  She has a vision of the Passion of Christ and describes graphically what she saw, but the emphasis is not on the physical details but on the message, on the meaning of the sufferings of Christ and the lesson for Christians in them. . .

In fact, after fifteen years of meditation and puzzling about her experiences, she still wanted to know the real meaning or significance of the Passion of Christ.  And then she received an inspiration from God which answered the question for her.  She gives this answer at the end of her book. . . “What, do you want to know your Lord’s meaning in this matter?  Know it well.  Love was His meaning.  You will never find any other meaning in it.” . . .

One of the things Dame Julian heard Our Lord say when showing His sufferings was this:  “It is a real joy and happiness to Me that I ever suffered My Passion for you, for if I could suffer more, I would suffer more.”  And in her comment on this, Julian points out that Our Lord did not say He would be willing to suffer more if it was necessary.  He said He would suffer more if it was possible. . .

 If love was Our Lord’s meaning, what is ours? . . .  What is your meaning when you do your daily work?  What is your meaning when someone else upsets you?  What is your meaning when some suffering afflicts you?  What is your motive in all that your do?  We know what Jesus’ motive was.
           
Love longs for a return of love, and the thirst of Christ for each one of us is beyond conception.  It is not our failures, it is not our sins as such that distress Our Lord.  He gladly suffered and died quite willingly for them.  Our lack of response, our lack of love is what distresses Christ.  And our lack of trust grieves Him very much indeed.  Not only do we not really love Him despite our words, but we do not really acknowledge except in somewhat empty words, how much He loves us.  What more could He have done as a Man to prove how much He loves us?  Yet we are still timid and doubtful and scrupulous and fussy and half-hearted.  If only we would forget ourselves and our weaknesses and fears, and grasp the love of Christ for us.  It is a love that is within us; it comes to us in Communion and stays.  If only we knew!  If only we knew the meaning of the Passion and the Mass and the Christian life.  If we had enough faith to open our eyes and hearts to the love of Jesus, we should be so infected by it that there would be an epidemic of love breaking out wherever we passed by. . .

Dame Julian of Norwich wanted to return Christ’s love, and she knew that love can only come from a free, disentangled heart.  One must be free from sin not by innocence necessarily, and one need not be perfect necessarily in order to love, but we must be freed from hindrances to loving through the power of repentance.  Repentance is an act of love open to anyone.  The more you have to repent, the more love you can exercise.  This reminds us of the women [in the gospel] who had great sins forgiven because she loved much and who loved much because she had great sins forgiven.  Love and repentance and forgiveness go together.  So like Julian, who wanted three spiritual wounds, so do we need them.  There is the wound of sorrow for sin.  There is the wound of compassion or suffering-with Christ.  And there is the would of a unitive thirst or longing for God.  These three enable us to love Him freely, and draw us to Him. . .

 Jesus has one meaning, and you learn it from the Cross; it is God’s meaning.  Love and suffering and new risen life all go together on earth for those whom God has chosen.  Those who love choose sacrifice in preference to rewards and find happiness in it.  What shall I give to the Lord for all that He has given me?


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