Friday, March 1, 2024

"The 'Fickle' Weather of the Human Soul, God’s TLC & Advice from the Old Saints--Julian of Norwich, Luther, St. Ignatius, etc.--about Spiritual Discouragement"

     Throughout this blog we have stressed God’s immense

TLC--in the form of tender mercy,” “loving-

kindness,” and "care"--words found especially in the

Psalms.[1] 

         

      Similarly, when it comes to an emphasis upon such 

divine tender loving care, few writers surpass Julian of 

Norwich as she beautifully describes the vast tenderness 

of God’s love for us.  (This will become evident in the 

Julian Meditations” below.)     


     However, at the same time, few writers also surpass 

Julian in describing human blocks that keep us from 

knowing God’s TLC: i.e., the fickle” weather of the 

human soul, our on and off problems with

“changeability,” “unpeace,” “frailty,” “mischievous

feeling[s],” “blindness and ... unforesight,” etc.[2] 

Although many spiritual classics address similar

difficulties, we find that Julian has a special--even

charming--God-given gift for helping us deal with

such mischievous times upon the spiritual 

journey. 


     This is a most important issue!  All of Julian’s

descriptive words above represent human states that

can block us from faith and knowing the depths of

God’s love and care.[3]  Even those who had once

experienced joy and peace in a deep sense of divine

love can go through wilderness” experiences (note

Acts 13:18, RSV) when they may encounter

changeability, unpeace, blindness, etc.  Furthermore,

because of  the fickle weather of the (oh so) human 

soul, even people of profound faith (like the old

saints we meet below) can experience such states

from time to time.  Thus, their advice will be found

in what follows.


     Because of all the above, Julian, who had been through

wilderness experiences (or spiritually dry spells) herself,

promises and also forewarns: “Peace and love are always

in us, living and working, but we are not always in

peace and in love . . .”[4] Indeed, The Holy Spirit’s

working within us and Companionship[5] with us

continue even if, for the time being, our hearts seem

dry and stuck in “unpeace”-- or we’ve lost the sense

that such working or Companionship is present.


     Julian puts these two realities together: “For though

[at times] we feel in ourselves, [frail] wretches, debates

and strifes, yet are we all-mannerful enclosed in

the mildness of God and in His meekness, in His

benignity [kindness, tenderness[6]] and in His

graciousness.  For I saw full surely that all our

endless friendship, our place, our life and our

being, is in God.”[7] And this is true NO MATTER

WHAT!  For we are God’s beloved" children![8]  

We are steeped in God’s LOVE, whether we

sense this at any one time or not--or even if or

when we ourselves might choose to block such

love.[9]


     Thus, Julian says that “Peace and love are

always in us” because for Julian God is always

profoundly “knit” to our deepest soul (the soul’s

foundation,” “Ground,” or deepest

Substance[10]). But we ourselves do not necessarily

live adequately connected to our deepest souls. Still,

to help overcome this God will give us grace to love

Him and cleave [‘cling’] to Him.  For God beholdeth

God’s heavenly treasure [us] with so great love on

earth that God willeth to give us more light and

solace in heavenly joy, in drawing to God of our

hearts, for [whatever] sorrow and darkness which

we [at the present moment] are in.”[11] 


     However, at the same time such grace is also

something we should sincerely seek (see Luke 11:9); it

is something we ask for and address in prayer. 

Commenting on this, Julian says we must do our own

“diligence.”[12]  God offers us a covenant relationship[13]

of great love, but we also must do our part in

faithfulness to (and even yearning for) the

strengthening of such a loving covenant

relationship.


     Above we saw Julian speaking of mischievous”

feelings or mischief in our lives.[14] This is anything that

drags the soul down and away from God--anything

that keeps us from knowing and trusting God’s tender

loving care. 

Indeed, a chief mischief for Julian is exactly that

which takes us away from knowing such divine

tenderness.  Again and again Julian searches for ways

to tell us of God’s tender love as she also teaches us to

“cleave [or ‘cling’] to” God no matter what our

passing feelings or present sorrow or blindness

might be.[15]


     We offer just a few examples of Julian’s assurances of

God’s tender love (numerous other examples can be found

in a previous post[16]).


“For He beholdeth us so tenderly. . .”[17]  

  

“. . . He has great tenderness, and therefore

He will Himself make them [divine ‘secrets’]

more open to us whereby we may know Him

and love Him and cleave [cling] to Him.”[18]


“[H]e is that love which wraps and enfolds us,

embraces us and guides us, surrounds us for his

love, which is so tender that he may never desert

us.”[19]


     Julian further promises: “For if ... (we) saw God

continuously ... (we) should have no mischievous

feeling.... [20]  This compares somewhat to the Apostle

Paul saying that presently we see [but] through a

glass darkly (1 Corinthians 13:12). 


     In a similar way, the saintly poet Mechthild of Magdeburg

(referring to the courtly language of the nobles) gives us

another reason why we may doubt or be confused about

God’s love.  She says that God’s love language is like that

of the heavenly court, but our language is that of the earthly

kitchen; thus we often simply do not understand the

mysterious language--or ways--of God’s love.[21] 

(Also see Isa. 55:8-9.)


     Correspondingly, in the Book of James we read that

whether we understand or not: “[P]eople who don’t give

up are blessed.  You have heard that Job was patient. 

And you have seen what the Lord finally did for him. 

The Lord is full of tender mercy and loving concern”

(James 5:11, NIRV). In essence, James sums up how

to get through times of “fickle,” rain soaked weather--

don’t give up!


     Julian calls our vacillation--or human

changeability[22]--between seasons of spiritual sight

and lack of such sight a “medley so marvellous in us

that scarcely we know of our self ... in what way we

stand, for the marvellousness of this sundry

feeling”[23] (i.e., “changeable” feelings[24]).  


     As with the James quote above, Julian tells us that

in those seasons of dreariness or discouragement or

lack of sight we must “dure on [endure] ... praying,

unto that time that He sheweth Him[self] again to

us.”[25]   For in reality, in spite of this “marvellous”

and confusing “medley all the days of our life,”

God ever “willeth that we trust that He is

lastingly with us ... He is with us in Heaven ... us

updrawing....  And He is with us in earth, us

leading.... And He is with us in our soul, endlessly

dwelling, us ... [‘guarding’] and keeping....”[26] 

(And always with Julian this keeping is in great

tenderness, courtesy, and love.[27])


     The great spiritual writer George MacDonald (who

C. S. Lewis saw as one of his great mentors, via MacDonald’s

writings), also gives us wonderful advice about enduring

such times:


Try not to [act as if you] feel good when thou art

not good, but cry to Him who is good.  He changes

not because thou changest.  Nay, he has an especial tenderness

of love toward thee for that thou art in the dark and hast no light,

and his heart is glad when thou dost arise and say, “I will go to

my Father.”  For he sees thee through all the gloom through

which thou canst not see him.  Will thou his will.  Say to him:

“My God, I am very dull and low and hard; but thou art wise

and high and tender, and thou art my God.  I am thy child. 

Forsake me not.”  Then fold the arms of thy faith, and wait

in quietness until light goes up in thy darkness.  Fold the

arms of thy Faith I say, but not of thy Action: bethink thee

of something that thou oughtest to do, and go and do it,

if it be but the sweeping of a room, or the preparing of a

meal, or a visit to a friend.  Heed not thy [fickle

passing] feelings: Do thy work.[28]



    Note that MacDonald says that we should not act

as if we feel good when in reality we do not.  It is

alright to complain to God as Job did (see Job 9:14-

10:3, 42:7) as long as we are not complaining 

simply to be self-indulgent.  We should always

clear the air and be utterly honest with God!


     So if a complaining heart is all we have to

offer at difficult times . . . well then, we simply

give the only poor offering that we have at

that time (advice form Pierre Wolf).[29]  How-

ever, we give this poor offering just because 

we want to move to a deeper, faith-filled place.

We give our honesty and our offering with a

humble, child-like, seeking heart.  Prayerful

journaling regarding our difficult issues can 

also be most healing--even therapeutic--at

such times.


     Also to MacDonald’s last thoughts above we would add this advice, based on the counsel of another old saint, St. Ignatius.[30]  Do not make any big decisions or change any major plans, if at all possible, until (as MacDonald says) the “light goes up in thy darkness” again.  For undoubtedly, at such times one’s sight (insight . . . and insight from the Holy Spirit) is clouded.

     In essence, Martin Luther also sums up much of the preceding.  Luther says:


[F]ix the eyes only on the “loving-kindness” and “tender mercies” of

God [Ps. 51].  For these words do not grow by nature in our own hearts,

but are brought down to us from heaven . . . by the Holy Spirit. . . . 

[T]horns are the things that naturally grow in our hearts. . . .  [W]ithout

the Holy Spirit our hearts . . . [often] sink into despair . . . contrary to

the will of God.[31]

 

     In other words, recognize that the consolations and

comfort of the Holy Spirit are great gifts; without them

our lives easily fill up with “thorns.”  If one is down,

discouraged or caught in fickle weather fix the eyes

upon God’s “loving-kindness” and “tender mercies” (Ps. 51:1, AMPC, KJV, WEB) and ask the Holy Spirit for

help in clinging to God until one has a renewed sense of

who God is and how much God loves and cares for 

the soul that opens her/his heart to God.  (Note: 

God’s love is equal for all souls; however,

we add “opens” in this context, because the soul that

does not respond ends up blocking God in so many 

ways.  God’s love, as real LOVE, cannot trespass

upon our free will: this is simply the nature of REAL

LOVE.)


     Returning to Luther, he notes that although his advice

may sound easy enough, often it is not easy at all.  Thus,

he calls this a “work of great skillfulness.”[32]  For by

nature the eyes are drawn to the “thorns” instead (much

as when one has even a small wound in the mouth, the

tongue is naturally drawn to fixation upon that).  And

so we must make a genuine effort to “fix the eyes”: it is a

process we learn and persist in--a “work of great

skillfulness” that we faithfully practice and address

in prayer--imploring the Holy Spirit to help us.


     Furthermore, Luther says, “Ask God to work faith

in you . . .”[33]  We cannot expect to handle the difficult

weather of the human soul alone.  We need the Spirit’s

help!  Putting Luther’s words (and special words from

scripture) together we offer a meditation that sums

this up[34]

     Here we note the quotation from Luther above; one

of Julian’s favorite terms for God: "LOVER"; and terms

from several passages of scripture:


Proverbs 3:5: “Trust in the LORD with all your

heart and lean not on your own understanding ...”;

NIV. 


Joshua 24:23: [I]ncline your hearts to the LORD ...”,

NRSV.


Proverbs 4:7: “The beginning of wisdom: Get

wisdom!  Get understanding [‘insight’ from the

Spirit] before anything else”; CEB (insertion: NRSV).

....

     Similar to Luther’s emphasis above, the Apostle Paul,

as mentioned, says that in our earthly walk we see “through

a glass, darkly.”[35]  And surely this--exactly this--is much

of the problem.  In the same vein Julian says our earthly

reason is now “so blind, so low, and so simple [i.e.,

earthbound], that we cannot know that high

marvellous Wisdom, the Might and the Goodness” of

God’s Spirit.[36]  It too often escapes the fickle weather

of our human sight.  Thus, we implore the Holy Spirit

to help us see!


     And of course, in regard to this topic we must also

ask what Jesus says concerning this issue.  Actually,

Jesus’ beautiful instructions are in regard to any type

of dreariness or disturbance of the soul.


“Come to me, all of you who are tired and have heavy loads, and I will give you rest.  Accept my teachings and learn from me, because I am gentle and humble in spirit, and you will find rest for your lives”: Math. 11:28-30, NCV 


“Peace I leave with you; my peace I give you.  I do

not give to you as the world gives.  Do not let your

hearts be troubled, and do not be afraid”; John 14:27,

NRSV, NRSVCE.


“I have told you these things, so that in me you may 

have peace.  In this world you will have trouble. 

But take heart!  I have overcome the world”;

John 16:33, NIV.


     Furthermore, we can look to various Psalms--Psalms

that Jesus himself probably repeated: e.g., we suggest

looking up the wonderful words of Psalm 18:32, 22:19,

32:7-8, 46:1-3, 16:8, 63:8, 68:19, 80:3. 91:1-2,

94:18-19, etc.

 

    Note again that such times of spiritual discouragement

are one of the most serious pitfalls upon the spiritual

journey, as spiritual classics (like St. Ignatius’s Spiritual

Exercises), tell us.[37]  This is the reason why this entire

post is dedicated to this issue (while also, hopefully,

addressing our main theme throughout all our posts--

God’s faithful TLC--between the lines[38]).    


Also, because such times are such a serious

pitfall upon our path, it is good to speak candidly

with someone who is seasoned in the spiritual

journey. Request their prayers as well, for as

Jesus says, there is something special about two

or more joining in prayer for a concern

(Matthew 18:19-20).


     Additionally, note that at such discouraging times one possible

outcome is that we can learn greater humility and patience--

very important virtues.  Regarding patience, we recall that

this is one of the Apostle Paul’s gifts of the Spirit; thus we

also ask for an increase of this important gift

(Galatians 5:22).  And regarding humility, see Jesus’ word

with selection “(G)” of the Julian MEDITATIONS &

SCRIPTURE” segment below. 


     For further thought the reader may want to turn to a

previous post that focuses on Julian’s guidance in light of

the world’s darkness.[39]  Also below we conclude this

post with Julian MEDITATIONS” that focus upon

her beautiful thoughts, which might be contemplated

one day at a time until better weather returns to the

soul.  Evelyn Underhill says that Julian “is and will

ever be one of the safest guides” to the deepening

spiritual life.[40] 


     Thus, day by day, we might trust Julian’s reflections (in

the Julian MEDITATIONS & SCRIPTURE” segments

below) until we pull through a difficult  time.  Each Julian

MEDITATION” is accompanied by especially pertinent

scripture passages.  Note that one of the remedies

for times of “unpeace” in our lives is to increase prayer

and meditation[41]--even though in our fickle feelings

we may not especially want to do this. 


We hope that the “Julian MEDITATIONS”--along

with the relevant scripture passages that accompany

them--will help the reader be more faithful in this

regard.  (Find these Julian MEDITATIONS &

SCRIPTURE” just after the"Personal reflections"

that come next.)

* * * * *


Personal reflections related to the fickle weather of the human soul:


“The Pinch of Time   


 “[N]ot to master God but to be mastered

by God.” 

  --Henri Nouwen [42]


YOU come, and then YOU seem to hide.

YOU beckon; then YOU seem to go.

YOU haunt the edges of the sunset--

Vanish when its light has flown.


YOU startle me when I am quiet--

Then seem to melt YOURSELF away.

I reach for YOU when I am needy

And find no words but those I pray.


Yet afterwards, I know YOU met me.

YOU answered in the pinch of time.

YOU flee my hands when I would hold YOU--

Then meet the deepest need of mine.


Who are YOU, God-whom-I-can’t-capture? 

Who are YOU, God-whom-I-can’t-know?--

While all the little I know of YOU 

Is more than I shall ever hold!


I worship YOU because YOU reach me

In ways that have not found their name.

I only know YOU’re vast and mighty,

And I am captive in YOUR FAME.


     Thomas Kelly says, “[T]he individual soul . . . must

learn to endure spiritual weather without dismay.  Some

hours of worship are full of glow and life, but others lack

the quality.  The disciplined soul . . . . [has] learned  to

cling to the reality of God’s Presence, whether the feeling

of Presence is great or faint.”[43]

* * *


Prayer when the cold seeps within:


For years I have known Your Tender Loving Care.  

It is as though the soul were an instrument, 

and You come to play it.  

Yes, I have known that touch now 

for years and years and years.  


But I have also known the cold touch 

of the icy . . . ugly

outer situation. 

             

I know how the cold seeps inward 

to destroy the very soul 

where You would play Your music.  


And I must fight to keep the soul 

for no one else 

but YOU.  


     (With reflection upon Eph. 6:10-18 and Psalm 25, which

speaks, in effect, of God’s Tender Loving Care.[44]

* * *


Prayer to a “hide-and-seek”* Lord:


Where have You vanished to today, 

dear “hide-and-seek” Lord? 

Oh, how I miss You 

on these days when You seem remote!


You are the one Friend whose death we need never accept, 

whose loss is out of the question, 

who has pledged love for Infinity, 

sealed that pledge with life and death 

and the bursting of all bounds.


You come back to be our Unrelenting Friend

the Companion of our way 

just beyond the veil of sight.


But some days I don’t quite grasp that, 

or I don’t live up to that friendship. 

And once in while do You seem to withdraw 

to be sure that I really care?? [45]


I don’t know what it is today, Lord, 

that makes You seem remote. 

But, oh how I care, and how I will seek, 

and how I will wait, softly calling Your name 

until You surprise me . . . again.


*Note: the “hide-and-seek” Lord (a term

borrowed from David Fleming) refers to the

appearing and vanishing Jesus of the post-

resurrection appearances.[46]  (Also note 

that C. S. Lewis once used the metaphor

of a game of tag to depict such post-

resurrection appearances.[47])  We may 

seem to have somewhat similar experiences

in our own lives.


     (Also with reflection and meditation upon Jer. 29:12-13,

Mt. 28:20, 7:7-11; Jn. 15:15.)

* * *


A prayer in emptiness . . .


Today I am an empty “vessel,” 

and intimacy with God seems unreal!   


When was it?  A thousand years past--

a vague dream-shaped memory?  


Could it have been only yesterday?  

How is it that I hardly remember YOU


Where has Your SPIRIT fled to?  

Why has Your tenderness vanished?  

Or, what “door” in me has closed?  


Come knock again at that door”!  

Come rush again in my soul.  

Come fill this empty “vessel.”  


Or it shall have no use!   

And what if my soul should forget 

there once was a time when it . . . did? [48]         


     (With meditation upon Rev. 3:20, which stresses the answer

here--open the door”!  And then open it again and again!

Also note 2 Cor. 4:7, RSV.)

* * * * *


Julian MEDITATIONS & SCRIPTURE” 


(Reflect & meditate upon one at a time--

perhaps one day at a time--until better weather returns to the soul.)


(A)

Noting Lady Julian of Norwich’s example when fickle weather--

perhaps surprisingly--pulls us down[49]:


Proverbs 3:5, NIV: “Trust in the LORD with all your heart

and lean not on your own understanding.” 

(Also note 1 Kings 19:12, RSV.)


Psalm 48:9, NIV: “O God, we meditate on your unfailing love.”


     Note that we don’t meditate on such “unfailing love

ONLY when we feel it.  Indeed, it is especially when we

don’t necessarily feel it that we most need to meditate

upon assurances of such LOVE.  Gradually this helps

to rekindle our spirits Julian and scripture (and

prayer) are especially helpful in such meditation.

* * *


(B)

Meditating with Julian's thoughts and scripture

if fickle spirits may have us down[50]:

     Ps. 103:13, NIRV: “A father is tender and kind to his

children.  In the same way, the LORD is tender and kind

to those who have respect for him.”


     Isaiah 49:15-16, NIV: “Can a mother forget the baby at

her breast and have no compassion on the child she has

borne?  Though she may forget, I [the Lord] will not forget

you!  See, I have engraved you on the palms of my

hands . . .” 


     (Note that Julian’s imagery comparing Christ to a

kind nurse[51] above is quite unique, as is her

rather frequent use of the imagery of Mother-like love

in explanation of God's love [similarly, see the second

scripture passage above].  However, Julian also uses

Father-like love imagery frequently as well, as she

grasps for every possible image to explain God’s

Grace-filled tender mercy and love.)

* * *

(C)

Meditating upon Julian’s wisdom and scriptural

wisdom whenever we are in “unpeace[52]:

     (And so we let God defend" us by drawing close to

God in prayer.  God will tenderly observe even our most

feeble, stumbling efforts if we but speak sincerely from

the heart.)


     Jesus says: “Peace I leave with you; my peace I give to you. 

I do not give to you as the world gives.  Do not let your hearts be

troubled, and do not let them be afraid”; John 14:27, NIV. 


      (Note that whenever heart shapes are used for

Julian MEDITATIONS this is to represent the “Great

'Divine Romance of Heaven' For Us”--discussed in an

earlier post.  As we saw there, this is a theme Julian

deeply understands.[53] )

* * *

(D)

Promises from Julian and scripture that--if we will 

strive to be faithful--we shall “not be overcome”[54]:



                                         
Note: Julian's famous assurance "all shall
be well" is somewhat comparable to
Lk. 12:32, NRSV: “Do not be afraid, little
flock, for it is your Father’s good pleasure to 
give you the kingdom.” 

* * *

(E)

Julian addresses the medley so marvelous of confusing

feelings that we ordinary humans must learn to bring to

God in consistent prayer (however stumbling that

prayer may be)[55]:

Jesus said: Abide in me as I abide in you.  Just  

as the branch cannot bear fruit by itself unless it abides in the 

vine, neither can you unless you abide in me.  I am the 

vine, you are the branches.  Those who abide in me and 

I in them bear much fruit, because apart from me you can 

do nothing. . . . As the Father has loved me, so I have 

loved you; abide in my love”; John 15:4-5, 9, NRSV.  

(Also for cling see Psalm 63:8, NRSV, NRSVCE; for

cleave to see Joshua 23:8, ASV, KJV.)    


     (In her own charming way, Julian tells us that life--

including the spiritual life--can sometimes be a marvelous

medley--a mingled medley: we all experience ups and 

downs.  We should not be dismayed in times of struggle 

but have faith, turn to the SEEKING stage [Lk. 11:9], and 

look for the unfailing nature of God's Love and concern 

and also some understanding of God’s deeper, fuller 

view [Isa. 55:8-9].)    

* * *
    

(F)

See a summary of some Julian’s best advice on

our topic in the following meditation:

  

📜 "The Fickle Weather of the Human Soul--A Meditation

upon Julian of Norwich’s Secret, Sunshine or Rain":


   . . . the continual seeking of the soul” --

sunshine or rain --“pleaseth God full greatly . . .”  

For in the final analysis,  

“seeking” -- even in the rainstorm --

“is as good as beholding” in God’s joyful sunlight!

In the clouds and rain (within or without) 

know that God will show 

“us . . . [God’s] self of . . . special grace when God will. . . .

Be patient: “For a soul that only fasteneth it[self] . . .

[‘cleaving’] on to God with very trust, 

either by seeking” in the rainstorm  

“or . . . beholding” God in the sunshine --

either one

“is the most worship

that it may do to God” (i.e., it's a 'love offering'). 

“For God’s working is privy [‘secret’] 

and [yet] God willeth to be perceived” [& better known] . . .

“For God is full gracious and homely” (homelike”)--

i.e., intimately loving and present-- 

even though at times . . . seemingly


- Julian of Norwich, Revelations of Divine Love

(quotes from Ch. 10) [56] 


     Also with meditation upon Jesus’ words: “So I say to

you: Ask and it will be given to you; seek and you will

find; knock and the door will be opened to you. For

everyone who asks receives; the one who seeks finds;

and to the one who knocks, the door will be opened”;

Luke 11:9-10, NIV.


     (Note that in the meditation above Julian says that

God is happy with our “seeking”--even in hard times. 

We would like the sunshine of knowing [and “beholding”]

all the time.  But Julian makes the astonishing

statement that in the spiritual life one state is actually

just as profitable [for growth] as the other.)

* * *

(G)

Julian instructs us: whatever one’s condition,

always run to God’s arms for help[57] :

 


Deuteronomy 33:27, NIV: “The eternal God is your refuge,

and underneath are the everlasting arms.”


Matthew 18:3, NIV: And he [Jesus] said: “Truly I tell

you, unless you change and become like little 

children, you will never enter the kingdom of 

heaven.” 

* * *


(H)

Julian offers one major reason why we may be in a

state of unrest [58]:  

     Jesus says: “Come to me, all you who are weary and

carrying heavy burdens, and I will give you rest.  Take my

yoke upon you, and learn from me, for I am gentle and

humble in heart, and you will find rest for your souls”;

Matthew 11:28-29, NRSV, NRSVCE. 


     Similarly, St. Augustine said: “You have made us for yourself,

O Lord, and our hearts are restless until they rest in You” 

(Confessions 1, 1.5). 


     (Note that Julian is telling us that in times of unrest

it is helpful to examine whether or not we have first

things first.  Are we looking for “rest” where it simply

cannot be found?  And then we ask the Spirit to help

us toward greater clarity regarding our priorities and

the place of our heart’s “rest.”)

* * *

(I) 

A Julian proverb (spiritual advice) when we feel

spiritually down or lost[59] :

“Draw nigh to God”  

and you can be sure 

God “will draw nigh 

to you”; Jm. 4:8. [60] 

* * *


(J)

Julian does not want us to fall into multiple errors

in any time of struggle[61]:


Psalm 63:8, NRSV: “My soul clings to you; your right

hand upholds me.”


"[F]or God will draw good even out of our falls...";

St.Teresa of Avila, The Interior Castle.

* * *


(K)

Commenting upon Julian’s understanding of the

“sundry” or “changeable” feelings” (vacillation

between spiritual joys and struggles) of the

“earthen vessels” of our--oh so--human life[62]:


     With meditation upon 2 Corinthians 4:6-7, RSV: “For 

it is God who said, ‘Let light shine out of darkness,’ who 

has shone in our hearts to give the light of the knowledge 

of the glory of God in the face of Christ.  But we have 

this treasure in earthen vessels, to show that the 

transcendent power belongs to God and not to us.”


(As we see in [C] above, God never really

“slips out” of the soul, but our fragile human

feelings do not always grasp this deeper reality.

Perhaps this is a call for us to go deeper our-

selves? For the "Great ... Divine Romance"

also see [C] above.)

* * *

(L)

Julian keeps telling us: if only we truly knew . . . [63]:


I John 4:16: 

* * *

(M)

Meditating upon a collage of Julian’s tender words

describing our relationship to God[64]:


With meditation upon: "When I thought, 'My foot 

is slipping,' your steadfast love, O LORD, held 

me up.  When the cares of my heart are many, 

you consolations cheer my soul"; Psalm 94:18-19, 

NRSV, NRSVCE.

* * *


(See additional blog posts after the “Notes” in “Older/Newer Posts.”

………..


Notes:


1. Psalm 25:6; 40:11; 51:1; 69:16; 119:77, 156;

103:2-4; especially see ASV, KJV, WEB, AMPC, and

NASB translations (note that care is often implied

throughout the same psalms and directly stated in

Ps. 8:4, NRSV, etc.  (Such terms also appear

in 1 Pet. 5:7, Lk. 1:78, Titus 3:4; Ps. 8:4, NRSVCE,

NRSV.)  For our full discussion of God’s TLC

see three previous posts: "God's 'Extra-ordinary'

LOVE WORD: 'Lovingkindness' ('Chesed') &

TLC":

https://sacred-tenderness-christian-tradition.blogspot.com/2019/06/ps.html

“God’s Generous ‘Tender Mercies’ (Which

We Withhold??)”:

http://sacred-tenderness-christian-tradition.blogspot.com/2016_07_01_archive.htmland “‘TLC’: God’s Tender Loving CARE”;

http://sacred-tenderness-christian-tradition.blogspot.com/2019/01/

2. For terms see Julian of Norwich, Revelations of

Divine Love, ed. Clifton Wolters (Middlesex,

England: Penguin Books, 1966), p. 134

(Ch. 46); Julian of Norwich, Revelations of

Divine Love, ed. Grace Warrack (London:

Methuen & Co., 1901), pp. 99, 104, 27

(Ch. 47, 49, 11). All quotations from these

two texts throughout this post are from

Julian’s Long Text (LT).

3. Regarding the importance of this issue, Fr. Jules Toner, considered to

be an expert on St. Ignatius’s way of approaching these difficult times,

says: “For the maturing Christian … the most common and fundamental

challenge to be met is that of spiritual desolation, with its temptations

and deceptions, which leads to discouragement and a turning back …”;

Jules J. Toner, S.J., A Commentary on Saint Ignatius' Rules for the

Discernment of Spirits: A Guide to the Principles and Practice

(St. Louis: Institute of Jesuit Sources, 1982), p. 148.  (We were

fortunate to have Fr. Toner was our one time teacher in this regard

in our training program in spiritual direction.  Also see another teacher:

Notes 37.)  In this post we are certainly guided by the above.  However,

we find Julian’s thoughts in this regard to be an unusually accessible

place for those unfamiliar with such guidance to begin to look at such

issues.  Thus, our special reliance here upon her thought.

4. Julian of Norwich: Showings, trans. Edmund Colledge, O.S.A.

and James Walsh, S.J. (NY: Paulist Press, 1978),p. 245 (Ch. 39), Long Text (LT hereafter), capitals and emphasis added.  

5. See John 14:16-17, CEB.  Also see our post “‘Traveling

Companion’--A Tender Image”; 

https://sacred-tenderness-christian-tradition.blogspot.com/2015/04/traveling-companion-tender-image_23.html

6. Julian of Norwich, Revelations of Divine Love, ed.

Warrack, p. 152 (Ch. 61), p. 158 (Ch. 63). 

7. Ibid., p. 104 (Ch. 49), italics added.  

8. See the “beloved” of  Ps. 127:2; Rom. 9:25;

Duet. 33:12; Ps. 108:6; all RSV. Also see Julian of

Norwich, Revelations of Divine Love, ed. Wolters,

p. 122 (Ch. 40).  Also see this topic explored in a

previous post: “The Tender ‘Love Song’ of God”;

https://sacred-tenderness-christian-tradition.blogspot.com/2017/02/the-tender-love-song-of-god.html

9. See previous  blog post--”Can We Hinder the ‘Shepherd of Love’;

Can We Hinder God?”;

https://sacred-tenderness-christian-tradition.blogspot.com/2018/08/can-we-hinder-shepherd-of-love-can-we.html

10. Julian of Norwich, Revelations of Divine Love

ed. Warrack, p. 129 (Ch. 53); p. 81 (Ch. 39); p. 137

(Ch. 57); Julian of Norwich: Showings, p. 245

(Ch. 39), LT.  (Note that “He” is changed to “God,”

as is common in modern usage and italics are

added.)

11. Julian of Norwich, Revelations of Divine Love,

ed. Warrack, p. 202 (Ch. 86); Julian of Norwich:

Showingspp. 235, 281 (Ch. 34, 52), LT. (Note that

“He” is changed to “God,” as is common in modern

usage, and italics are added.)  (Also see Ps. 63:8,

NRSV, NRSVCE; Josh. 23:8, KJV, ASV.)  

12. Ibid., p. 89 (Ch. 42). 

13. See Deut. 7:7-9; Heb. 7:19-22; Lk. 22:20; Ps. 89:1-8;

Mt. 26:27-28.  

14. Julian of Norwich, Revelations of Divine

Love, ed. Warrack, p. 122 (Ch. 52), p. 99 (Ch. 99). 

15. Ibid., pp. 12, 14, 69, 125, 197, 199 (Ch. 6, 34,

52, 82, 83); Julian of Norwich: Showings, p. 235

(Ch. 34), p. 281 (Ch. 52), LT. 

16. See “The World’s Darkness, God’s Love & Julian of Norwich”;

https://sacred-tenderness-christian-tradition.blogspot.com/2015/11/the-worlds-darkness-gods-love-julian-of.html

17. Julian of Norwich, Revelations of Divine

Love, ed. Warrack, p. 196 (Ch. 81), italics added.

18. P. Franklin Chambers, Juliana of Norwich: An

Introductory Appreciation and An Interpretative

Anthology (New York: Harper & Brothers, 1955),

p. 148 (from Revelations of Divine Love, Ch. 34,

Long Text); Julian of Norwich, Revelations of

Divine Love, ed. Warrack, p. 69 (Ch. 34).  

19. Julian of Norwich: Showings, p. 130 (Ch. 4),

Short Text, italics added. 

20. Julian of Norwich, Revelations of Divine

Love, ed. Warrack, p. 99 (Ch. 47).  

21. Quoted in José de Vinck, Revelations of

Women Mystics (New York: Alba House, 1985),

pp. 9, 11.

22. Julian of Norwich, Revelations of Divine

Love, ed. Warrack, p. 186 (Ch. 76).  

23. Ibid., p. 123 (Ch. 52). 

24. Julian of Norwich: Showings, p. 262 (Ch. 48), LT. 

25. Julian of Norwich, Revelations of Divine

Love, ed. Warrack, p. 123, (Ch. 52).

26. Ibid., pp. 123-124 (Ch. 52).  Insertion from

Julian of Norwich: Showings, p. 280 (Ch. 52), LT

27. Ibid., p. 152 (Ch. 61), pp. 143, 145 (Ch. 58). 

28. George MacDonald, “The Eloi” (from Unspoken

Sermons; this sermon based on Mt. 27:46);

http://www.online-literature.com/george-macdonald/3675/

29. Advice from Pierre Wolff, When sorely afflicted, or

in pain, or struck by unusual tragedy ... May I Hate

God? (New York: Paulist, 1979), pp. 47-48, 52, 53.

30. Advice found in No. 318 of the Spiritual Exercises

of St. Ignatius. See Notes 3 and 37.)

31. Martin Luther, “Exposition of the Fifty-first Psalm,” in Select Works of Martin Luther: An Offering to the Church of God in “The Last Days”, trans. Rev. Henry Cole (London: T. Bensley, 1826), Vol. 1, p. 82.  

33. Martin Luther, "An Introduction to St.

Paul's Letter to the Romans," Luther's

German Bible of 1522, trans. Robert E. Smith

from Dr. Martin Luther's Vermischte Deutsche

Schriften, ed. Johann K. Irmischer 

(Erlangen: Heyder and Zimmer, 1854),

63:124-125 (emphasis added).

34. For terms quoted see Prov. 3:5 (NIV);

Josh. 24:23 (NRSVCE); Ps. 53:2 (NCB).  See

Luther’s words quoted above and Notes 31-32. 

For ‘Lover’ of souls see a combination of

Julian’s term “Lover” (Julian of Norwich,

Revelations of Divine Love, ed. Warrack,

p. 14 [Ch. 6]) and a slight variation on

Charles Wesley’s great hymn “Jesus,

Lover of My Soul.” 

35. 1 Cor. 13:12, KJV.

36. Revelations of Divine Love, ed.

Warrack, p. 65 (Ch. 32).

37. Although many spiritual classics mention this topic,

this is especially clear in St. Ignatius’s “Rules for

Discernment of Spirits.”  See, for example, the following

volume by our one-time seminar teacher in our training

program in spiritual direction: David Fleming, Draw Me

Into Your Friendship: A Literal Translation and a

Contemporary Reading of the Spiritual Exercises (St.

Louis: Institute of Jesuit Sources, 1996), No. 313-336. 

(Also see Notes 3, 46.)  Or see The full Spiritual Exerciseswith numbers on the web, found at: ELDER

MULLAN, S.J., trans. (P.J. Kenedy & Sons, 1914);

https://www.injigo.com/documents/21bd633cc6089d03837d0641dbd19316b9625cc17e0213f5d015fb5a5afab7e7.38. See the blog posts listed in Note 1.

39. "The World's Darkness, God's Love & Julian of Norwich";

https://sacred-tenderness-christian-tradition.blogspot.com/2015/11/the-worlds-darkness-gods-love-julian-of.html

40. Evelyn Underhill, The Essentials of Mysticism

and Other Essays (London: J. M. Dent & Sons,

1920), p. 196.

41. See Number 319 of the Spiritual Exercises of

St. Ignatius; see Note 37 above.

42. Henri J. M. Nouwen, Reaching Out: The

Three Movements of the Spiritual Life (Doubleday

& Co., 1975), p. 74. 

43. Thomas R. Kelly, “The Gathered Meeting,”

Douglas V. Steere, Quaker Spirituality: Selected

Writings (New York: Paulist Press, 1984), p. 315,

italics added.

44. See Note 1. 

45. The reader could look to No. 322 of The

Spiritual Exercises of St. Ignatius in regard to the

line “once in while You seem to withdraw.” 

St. Ignatius says perhaps it is so we will know

more deeply that “all is the gift and grace of

God our Lord, and that we may not build a nest

in a thing [gifts] not ours” which could lead to

pride; from the full Spiritual Exercises (with

numbers), found at: ELDER MULLAN, S.J.,

trans. (P.J. Kenedy & Sons, 1914);

https://www.injigo.com/documents/21bd633cc6089d03837d0641dbd19316b9625cc17e0213f5d015fb5a5afab7e7.pdf(Or for an updated translation of the Spiritual Exercisessee the work of our one time teacher in Notes 37, 46.) 

46.  Regarding the idea of the “hide-and-seek Lord,”

note this effect in the resurrection scriptures near the

end of the Gospels.  This concept was inspired by

David Fleming, S.J. at a “Spiritual Exercises of St.

Ignatius Seminar,” Colombiere Spirituality Center,

Clarkston, MI, 1988 (part of our training in spiritual

direction). 

47. See what one might call a metaphor for a

resurrection scene in C. S. Lewis’s The Lion, the

Witch, and the Wardrobe.

48. Personal reflections and “JULIAN MEDITATIONS”are by Lorraine B. Eshleman.

49. For terms in double quotes see Julian of Norwich,

Revelations of Divine Love, ed. Wolters, p. 198

(Ch. 76), p. 69 (Ch. 5), p. 193 (Ch. 74); Julian of

Norwich, Revelations of Divine Love, ed.

Warrack, p. 10 (Ch. 5).  (Also see Psalm 121:5,

NRSVCE, NRSV. )

50. For terms/phrases in quotes see Julian of Norwich,

Revelations of Divine Love, ed. Warrack, p. 156

(Ch. 52); p. 154 (Ch. 51); p. 100 (Ch. 48); p. 145

(Ch. 58); p. 151 (Ch. 60); p. 155 (Ch. 61),

capitalization and italics added.  For “homelike

see Marcelle Thiébaux, The Writings of

Medieval Women: An Anthology (Garland Pub.,

1994), pp. 449, 456, 460 (from Revelations of

Divine Love, Thiébaux translating Ch. 4 [Short

Text] and Ch. 60, 68, [Long Text]).  Also see

Ephesians 3:21, KJV and Julian of Norwich,

Revelations of Divine Love, ed. Clifton

Wolters, p. 171 (Ch. 61).

51. Julian of Norwich, Revelations of Divine Love,

ed. Warrack, p. 155 (Ch. 61).

52. For terms/phrases see Julian of Norwich:

Showings, p. 245 (Ch. 39), LT;  Julian of Norwich,

Revelations of Divine Love, ed. Warrack, p. 104

(Ch. 49), p. 81 (Ch. 39), p. 27 (Ch. 11). (Capital

letters and italics added and “He” is changed

to “God,” as is common in modern usage.)  Also

note “Keeper” in Ps. 121:5, KJV.   

53. See “The 'Great Divine Romance of Heaven' for

Us & Its Frequent Neglect”;

https://sacred-tenderness-christian-tradition.blogspot.com/2015/07/the-great-sacred-romance-and-its.html

54. Quoted from Julian of Norwich, Revelations of

Divine Love, ed. Warrack, p. 170 (Ch. 68),

capitals and italics added, and “He” is changed to

“God,” as is common in modern usage.  

55. Ibid., pp. 122-123 (Ch. 52); p. 176 (Ch. 72); p. 69

(Ch. 34); p. 10 (Ch. 5), capitalization and italics added

and “&” used for “and.”  (Also see Psalm 121:5, NRSV. )

56. Ibid., pp. 24-25 (Ch. 10), “He” is changed to

“God,” as is common in modern usage, and

“shew” changed to “show.”  (For inserted terms

see Ibid., p. 182 [Ch. 74]; p. 69 [Ch. 34].  For

“homelike” see Note 50.)

57. Quoting a combination of poetic translations:

First sentence quoted in Sheldon Cheney, Men Who

Have Walked with God (A.A. Knopf, 1945), p. 186.Also see Julian of Norwich, Revelations of Divine

Love, ed. Warrack, p. 154 (Ch. 61), italics added.

58. Julian of Norwich, Revelations of Divine

Love, ed. Warrack, p. 11 (Ch. 5), capitalization

and italics added. 

59. Ibid., p. 187 (Ch. 77); p. 186 (Ch. 76); p. 27

(Ch. 11); “Him” changed to “God,” as is common

in modern usage.   (We are aware that the hyphen

in “change-ability” may simply designate the end

of a line.  At the same time we see a somewhat

fortunate possibility that the hyphen may add to

understanding for the modern reader.)   

60. James 4:8, DRA.  

61. For terms in double quotes see Julian of

Norwich, Revelations of Divine Love, ed.

Warrack, p. 25 (Ch. 10) including Note 1

there, capitals added.  (Also see Ephesians

3:21, KJV and Julian of Norwich, Revelations

of Divine Love, ed. Clifton Wolters, p. 171

[Ch. 61].  And see Note 11 and Ps. 63:8,

NRSV, NRSVCE; Josh. 23:8, Mt. 7:7, KJV.

62. For the term “beloved” see Julian of Norwich,

Revelations of Divine Love, ed. Wolters, p. 122

(Ch. 40). Also see the “beloved” of  Ps. 127:2,

Isa. 5:1; Rom. 1:7, 9:25; Duet. 33:12; Ps. 108:6;

Ps. 127:2; all RSV.  In reference to what might

be called Julian’s own version of God’s Tender

Loving Care (TLC) see terms in Julian of

Norwich, Revelations of Divine Love, ed.

Wolters, p. 69 (Ch. 6), p. 73 (Ch. 8) , p. 109

(Ch. 32).  Also see TLC in Note 1. 

63. Julian of Norwich, Revelations of Divine 

Love, ed. Warrack, p. 14 (Ch. 6), p. 177 

(Ch. 72); Julian of Norwich, Revelations 

of Divine Love, ed. Wolters, p. 94 (Ch. 20); 

italics and capitalization added throughout, 

and “He” is changed to “God,” as is

common in modern usage. 

64. Quotations from Julian of Norwich,

Revelations of Divine Love, ed. Warrack, 

pp. 129, 188, 128, 198, 14 (and a very old

source not entirely certain: perhaps another

translation of “there may nor shall be

right nought atwix God and man’s Soul,”

p. 129); Julian of Norwich, Revelations of Divine

Love, ed. Dom Roger Hudleston, O.S.B.

(Westminster, Maryland: The Newman Press, 

1927, 1952), p. 144.  Italics, capitalization, and

“&” added.