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]
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, NRSV, NRSVCE) 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, butwe 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 like 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 [shows] 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. 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, and especially 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 from Pierre Wolf).[29] However, 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]:
In the above meditation we note the preceding
quotations from Luther; 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, NRSVCE.
Proverbs 4:7: “The beginning of wisdom: Get
wisdom! Get understanding [‘insight’ from the
Spirit] before anything else”; CEB (insertion: NRSV,
NRSVCE).
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.
Be mindful once 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] (See additional
correlations between Julian's homey--almost
motherly--nurturing advice and that of
St. Ignatius--especially famous for his detailed,
in depth guidance regarding today's topic--note
selection “(N)” of the “Julian MEDITATIONS
& SCRIPTURE” segment below.)
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 (Gal. 5:22).
And regarding humility, see Jesus’ word with
selection “(G)” of the "Julian MEDITATIONS &
SCRIPTURE” segments 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] And Pope Benedict XVI said that
because of Julian's unique gifts "she had become a
[spiritual] mother to many" (12/1/10, General Audience).
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” selections 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 or 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 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, NRSV,
NRSVCE.
(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]:
* * *
(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,
NRSVCE. (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., 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 you; search, and you will
find; knock, and the door will be opened for you. For
everyone who asks receives, the everyone who searches
finds, and for everyone who knocks, the door will be
opened”; Luke 11:9-10, NRSV, NRSVCE.
(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] :
“The eternal God is your refuge, and underneath
are the everlasting arms”; Deuteronomy 33:27, NIV.
"He [Jesus] called a child, whom he put among
them, and said, 'Truly I tell you, unless you change
and become like children [at heart], you will never
enter the kingdom of heaven'"; Matthew 18:2-3, NRSV,
NRSVCE. (Also see 1 Sam. 16:7.)
* * *
(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]:
“My soul clings to you; your right hand
upholds me”; Psalm 63:8, NRSV, NRSVCE.
"But the one who" ... "cleaveth to the Lord, is one spirit" ...
"with the Lord." (1 Cor. 6:17, in EXB & WYC for clarity.)
"[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]:
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.
* * *
(N)
In this proverb (teaching) Julian[65] sounds much
like St. Ignatius, who gives us in depth rules
for navigating any human tendency to “despair.”
See sources for such in depth rules in our notes. [66]
“Blessed be God, the Father of
our Lord Jesus Christ, the
Father of mercies, and the
God of all comfort [consolation] . . .”;
2 Cor. 1:3; MEV, NRSV, NRSVCE.
* * *
SEE other blog posts that might be helpful in times of
discouragement.[67]
(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:
Note 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”;
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?”;
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:
Showings, pp. 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”;
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.
32. Ibid.; “skilfulness” in the original translation.
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-
337. (Also see Notes 3, 46 here.) Or see "The Text of
the Spiritual Exercises of Saint Ignatius," a
translation and commentary by George E. Ganss, S.J.,
(with No. 313-337, etc. clearly marked on the internet);
38. See the blog posts listed in Note 1.
39. "The World's Darkness, God's Love & Julian of Norwich";
40. Evelyn Underhill, The Essentials of Mysticism
and Other Essays (London: J. M. Dent & Sons,
1920), p. 196.
41. Note 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 these [consolations] are
a gift and grace from God our Lord; and further,
to prevent us from building our nest in a house
which belongs to Another, by puffing up our minds
with pride"; translation and commentary by George
E. Ganss, S.J. (see web address in Note 37 above).
(Or for an updated translation of the Spiritual Exercises
see 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”;
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--
beloved--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.
65. Julian of Norwich, Revelations of Divine
Love, ed. Warrack, p. 192 (Ch. 79), capitals added.
66. See Notes 3, 45, and especially 37 above.
67. For additional help in discouragement see:
