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Leaving the Womb of Christ: Love, Doomsday, and Space/Time in Julian of Norwich and Eastern Orthodox Mysticism Bron Pépirey In her Relation of Dine Lave Jalan of Norwich explores sever theres which ae cope intresting vo Ester Onoda eer, ‘Among there ar the catlogeal curate of ie Lane the etl indeling of he Pros ofthe "ini; Doomsday (he jodgemen) = * piv epi the proces of slain; and the notion that Chri ir “pregnant” wih the sins andthe saints with Chris To hi context Juan devclpe view ofthe divine eatonship ro pacesime which i emiicent of Orthodox ssc and als opens the dove wo unig flaogu wth contempoay psi. ‘Altkcogh she wes an English mic, Jalan of Nowich olde a speci plas of orem fo Eaten Onhados readers. With sgl fd depth, she explores the mero ine lve in wa eminent of Sts. Sjmeon the New Theologan and Maxious the Confessor. (thd theslgis have noted that he helgy i either hla on the ove bss, or motional on the otber-two pele which, fom an Orthodox perspec, end o sare pial wing of the (Christian Wert Point of theslogicleorespondence betnen Jan nd arte Chris yi seem eel cou besa Jani ‘st known fo her eine theology, in wich she does no esate © tefrto Gad at “Mer” a in which the dee not se any wrath in Gods-cnceps which at Fst Bla, might not seem a home withthe Bynacies. Buia fact se echoce themes which represent both in ‘Orthod opi wtngs and lo in the Ocodx ary fle ‘The Revdations of Divine Love also provides an opportunity Gt islogue between Chri and other wel elgions td dealin, fed even contemporary phys Jian i oe Fal inchs ot “Nw ‘Age as is comerimes lege but her alsrton bout hua sate, the problems of string and det, love and the Being of Gl sem to tcanscendordnay chealogie to ceach out to othe eigns, while remaining dstnedy Chrisien. "This 00, cane sid to bare 20 Onthoion chara, since Onhodonybitcaly has approached the nyt of saan aed the Church in conn ems. OF particular interest i Julia's view of how God relites to spite and her understanding of de Last Things, ot “Doody in gh oft. Today popula Cristy testo pty the econ alms exclu in tens of Ge judgment of sane, exling in their eteenal punishment at che end of tise. Julian, however nde the alent at Gods ato ne srl ecaton Doomsday it pr of the connie mystery ef eatin, ns imortant fr the word as Crist erin tn reaction o incl creation isl Its meaning i eed to the myer ofthe ineatin a which the creator ofthe ute nas contained in che womb of May. The mincle of Ma's womb Sally, recpilatd a evey ffl sou, ‘To undercand how, and wo explore Jan's thesogial pic” wich is implied, cineca begin with ex dep ams fine love. 1. Loe at Beng ‘Underpining l Jl thealogy is hee undersaning of ve. Jin's mos importa relation eroogh her revelations tht lore isan ontological realy, not merely + prychologial one, Divine love i identical wich divine being. More specially, lve i Biagio ‘communion, the mode of being ofthe Trini. Thi wy of exit in which the divine Pesons extn ad erough one another, lity transcends human undesuaiag, Newry, ic pul er human being oexgeence in mall way the communion ofthe Ti in the sharing which cll “lov” and which was made vile in Jess Chis. ‘Bly inher experience ofthe elton Jolin els ta hough she sein he ie of Crt, se shuld waderrand the Ting: ‘The ine sou maker, he ini eps the wie cour eveastng lou, the inte i our eadlet oy und our eis, by our lard Jesu Ch, ad in ou led Je Chie. Aad his wn shoved inthe fe yg al inal for wher Tena tppieth the ened ine i etand 0 ay sight. 4298) [Phe “Tiny i our maker he iniy i ou protector the “Tei out eveastig lore, che iy is our endles jan ou ls, by our Lord Jesus Cis. And his was eel in the fie vision and in them al for where Jess appears the bese "Teng i undetod, a Tse (8° Julian's oie oe hat the Bee of Fen spmbis the Tit ia hee visions buc cater chat the whole of the Trini ie preene to ber swhenveJo i rset Chris rere he Pathe “Por the frst he, (Cit sew se fates, ino odely case but i is popes and ins wang Tht i oy, Tw in tha the fhe (eats) For he Se heen, Chri showed be hi her, oe any ‘dienes tn ir steer and in is operators. Ths, Tea in Cie that he Father 6). However, onthe divine Sn ‘of Gd became inmate tnd sere onthe cosa on ee dine Son is vile: “Alle the aay wrought in the pion of Cet nympyn haonadanc of vere ad pene of race ov yim, bt ony the maya sone uy, wea al the Mase yey expec” (Gxsor98) Pl he Trini worked in Chri’ Pain, ainisering bundant vt ad plentifl grace ow by him but ony the igi ‘Son sled in which al the led Trini rece G9] "Hire Joan's theology recaps Byantne concept known 28 richares(eepincpnoie) Utell, “running around.” Easera ‘Seog este thi anual term to meen da the Faber del ‘the Son the Son “in” the Fehr, he Spin the Soo, the Soo “i the Sprit and s0 on. The celaonsip of divine indwelling is aa ‘imply che ovecaping of some divine gue, but ie = yey in ‘wich the whole of each Peron ste liver in the whole of ach Others ‘While the perchoret ofthe Testy dts alia log, i reve inthe incrssion. In dhe icaraaoal perches de ema [Logo is located "ia" humanity tod human aatre is now located ertasesiy “in? Go. Tho Jalan re reac hain her visions be ould understand the msn ofthe Triniy where Jr peas but lu she rizr that simi, the Son of Gd hat chosca co dll errant inhuman aie (Ore goot lode shew hyn to his eta in dyverse manner och i here and in ry ba Tw hyn take oo place in ‘magn soul. He shee ym inet in the vet ineoacion td hy besyd pasion... He shewse hy djurse tyes ‘gn, a tis fre sad, ba poral in anaes ole he hath ake cere hisesag place and is wary eyte. Ot of whych wurscypflly see he sale nen? aye ae remene without ene. 7-4) (ue goc Lord sve hime his eau in vous m6, “oc nese apd om eth bt Ta im rake no ple expe in man's soul. He reveled hinwelf on earth in the ewe Tnearacion snd his Bleed Paton.» He reveed ie several ies reigning, ai si bef, bt principal in man's Soul he hase there hiring ps ad his honorable ci, One of this honourable throne be wil ever rise or depare wich end. (3691) Greck theology ete othe mystery of shared existence in God at einai eon) comenin: many becoming on. Jalan res fo Jas “ony in wich the Penon ofthe Tiny are sen be Oy tnd al the lower of Go become one with God, It alo “cate” Avie love which i che nature of God's being and which i actively ‘bard in ad with hua 1 had ij maner of radentondynge inthis he of (bai "The Sas chart mma, the monde cha mite bye is hay gery. Chante vamade i god chan made i cae woo in god, chante ger is vec an ati gracious {pe of wuryng ia wigs we love golf ym elf nd ore ele in god and lle pc go loth for gd. (4.727) (Chal hee Kinds of undeseing in thigh of char. The fst is uacretel hry the cond irene chi, che thie ‘Gren char. Uncrested charg is God, crested chatty i ot ron God, pen chai view, and that git of grace ia eds in which we love God fr biel and outees in Go, tod al that Ged loves fer God, Gal Lie de Eater Father Jian docs ma amg to aa the ery of Teintarian lve co carflly because it ir oimately beyond Comprehension. I takes us beyond though, like Buddhist koans Nevertheless, the Chenan aserion ip that God bas eee into theo comminion with humaiy, nd fortis esa the ery of Cemmanion wich Ged can be knows. Ta both lan and Orthodox mycin, the dys inden and seatonsp othe Persone ofthe’ Tiny what cones psoaboad in God. In other word, God it "pesonl” pec Beene ofthe ny the Peon ofthe Trini elt nd acy, od pegnhoot nike ie ‘or anecely phological raliy. Feber, Son and Sit are socal ‘ect the Son ester tothe Father in terms of Soashi, the Si relates to de Ptr in ers oficial procein, a soon. Hunan estaba silly dees fom the ayery of nner ia Ga. Julian bl the concept toughoo she Redan in rene m5, showing th in beweea hun miire—to which se refer a "yal fe the iodweling of the Second Peon in himan nate, and he Tndeling of he Peron ofthe Tt ia one another. An amples the flowing, in which she refer tthe speci weok of the Son 25 ines the epi work of the Holy Spies“ hatin gery touchy, and it gray ia ly, ti 0 carers is round in gd, wh ie soba bynes OF this suena kypdneare mezcy and gee spyngth and speedy i to ve, weg all yagi Sally of ou joy. “Theyee be ure groundys in we we have our byag,oure ences and ou ijl, Fr inky me hae our fe and ture bey, in mee od gece we hue ore ene ad oe fang. G64) (Ua pri eouching ane ie ode inmate tat i ‘Our cea ie funded in Go who ir azar’ setae. From this eubantalature ating mery and race, and pene, accomplishing everthing forthe flilment of ou oy. These sre oa foundations in which we have ou Being, our incre and our flfillnen. For in aatare we have oa lie and our being, and in merey and race we have our increase and eat Fulfillnee. 25-90] ‘Because Jan ses die lve onal in ens of csnherence forthe relaonship of the divine Peron, she avode tendency ia vee thealogy afer Augtine opcologie dvne love oto vew love aon one ofthe divine abe Te iy ther, the very Bag of God, She aso aos the tendency co view divine love a the pclae operation of the Holy Spr, another tendency in the West with “Angustisian roo. Exrern theology nee depicts the Elly Spi ws ‘meray a "love-bond beeen the Fathead the Sor, ar lve a he ‘peal ole of the Sion. By estabihing divine Being/Love a the inversion ofthe Pesos ofthe Ten aod therefore ofthe Tiny wth many, Juan bs ‘rounnock for the other important themes in Chia doctrine. Geeaion, evi, sin, slmtion, ith, judgment, and 40 on are all agpcached in ontoloiea termavot modes of dyin Being-rather thes pachologcly as mates ofthe wil or perepion oration. ‘This ger approach allows Julian co view human lov sen tems oF pacption ia God eather dan at mare emotion or mtachment 10 stone things. ola’ wistaran theology lo press # model whichis ine ‘co made atomic physics. Hf contermporry physics were eheologians, they might say with Joan that the "Trnty iz an abroioe Inerpeetton ecg of Person. Sint speak of mate 8 composed of inceatingsub-parles which nea like bes, more ike concentatons af exergy than subetntil objecs Tete ub-pries ace so dynam then sear they cannot bess 0 “be ere, ules {hey az viewed a everwhere atone in thei apes of possi. Silly, Jalan ser the Perone ofthe Tita cotinine vid one another, nee bu ever spate 1, Bing and Eoeay Jilin understands Lave in terme of divine Being, bur divine Being i tho divine energy. Disine Love generates exence cutie ofl 6 pastor God cets eveything that exis; God loves i and God ssn i constadly (Ch). These are dye vers, not sai, Ualke may ‘medion, Julan peaks of Gad in ems of what God does and how (God relat creation, her than in em of divine essence o ine ropetes Therefore Jalan equey refs co God x "Maer, Laer, Keeper refering bth to God's ting ba sro o Gl deed "As her theology uals trough the Recaioy, Jan drawe a iincion-ununal a the Were-beoven the esence of Go whch cannot be understood and God's deeds o"welings” whish re shed ‘with creton. Jan becomes aware dat cher ae ovo aspects of hee ‘Showings, two dimensions of theology, one of which is open and vient in Crean he ober which raver reve He gaue mderstondng of j pares, ‘Tha one par is ure savour an our saduncon. “Thys Dleson pre is op, cee, fpr and gh ad penta, orale mayne ha of good sel ad tat sale be i compendia thi pat. And ‘thas may we se and enoe our pare ioe lace "That eee sy and pry ro tha ito ey ae tha ‘ede oue lain; fr hat oae lores py connel, and ie lngyth co the eal Ioeschype of god vo have bys pry ‘conncels in pes ane loogth his soanate for bedyence sad ernest gle oko hy conse (9.4143) [He gyre understanding of rw portions. One portion is our ssviou and oar sain. "Thie esd portion i open, clr, ie fd Bright and plenty fr all men who aze of good wl ae fommpehended in this poron. ..» And so we may see and ‘ej that oor portion is out Lord, "The the portion ie Ken on wand coed i toy all which addtional to our ain; for hi isco Lone iy counsel in pac, and ie fting co bie servant out of ‘tiene and epet not o wih to know his course. (228) “The py omnes ae noe merely things which God does and which human beings do not undeean, but prtin also tothe Being of God ‘ich e boo conpchenin, Thu the Father cannot be seen except Through the inarate Son: “But man i yay in this Ue and ‘herefre me may noe ore ier god the i. Ad what me that he of bys godnese yl shew lym to man, he shewyth hye homely 2, san. (59) But man Minded inthis ie, and sheer we ‘anno se ur Father, God, ashe is And when he of his goedaess esto show hil to man he shows hel fii, ike man Gr) ‘The selenaing of Godin Chie it G's “working” or acy ‘oards human. Jl deter the “working” ws cern teachings wich the love of Go recie in paer-whit he ewer eter the cons wok ofthe Holy Spt (Cho). Here se seme reer to her own revelations. Bot mre fundamental ae the wes ia which God interacts with the wold in exon, incamatin, salvation end Jndgment. As seen above, Juan undertand the Inaraton 1s the ‘eater of he vine works "Cri shew ne his tern no pees but in his propery end in. ys wacky” (03) Chest showed me hit Father, notin any Bodily kane bt in his aber td in his operation? (a) “The Church and sacrament ae slo the works of GA thse do ‘no merely teach about Ged bt aally dew the of God whichis uncreated love o cha. Ain, "Chae rama i ‘4 chuye made i our sul ng, caye germ is ere, ad a i f gacious gre of wuryng” (84.727) [Unerested chai is God, creted charity oar sold in God given charity sia, that a2 ff ce in deeds Ga ‘The working” a ee cational in cretion, bus the neni in snp pre that, fr she sal who sek ad was fot Go, Tis is the speci oe af he Hay Spr". fr ish wll ate ko ‘hace shall apersodenly and isla eo al hover. For his worlgng is prey and he wile be peered, andi per shale be seth soya" (oy) [Tie ix wll that we kaow she he will pes, dey and besely, co al his loves. Fo he workin ees, adhe wil be ecie,andisapering wl be very soe 96], Jolin vse the term “workings eral equnlen to te Grete cenergia (odo), “energies” In Eastern Chistian theology the Aisincion bereen the estace of God and the divine (uneeted) ergs of God is viewed sca for endertanding the nature of he "Teint and the dine eelinahip co human. he vow theese ‘F Ged canna be known by created beings howee, the vine ate 98 marr mun is indeed accesible to human beings because Gol enters into ‘eltinship wih eon exey crogh the vine energie, Tolinn suey didnot know i, ba the ewenceleneries distinction ss arcu in Onodany daring her ow fine Inthe fourteenth eary 2 conor arose betcen Se. Geegny Palms epteseing the mosustc uadone of Mount Athos and x Calabi. named Barnum, an Orthodox whose schooling had been inthe West. Certs monks of Mi Athos were sid wba een die light, cling Jes! trandguation, dig thei expense of per, Ban sre ht such experiences were pants or vsons of cated light, since Gd ‘anor be a; bu the exes of God shuld he sug though reason Foe Gregory, onthe oe han, the enence of God cannot be know ‘though human exon, bat the fighe seen bythe sole heyhate ‘monks (pnetones of pe of dent payer Hed to he bet) wat sti to he unceed wnsiguring “nergy” emting Gm God? In Palace chesogy, a Jain, God is warned a paradox of exec stillness (withour-change) and extent dais, an eas in which Go encounters humanity. The pardon exis how Gol is toh inacesble and aces at cae. The exeneenegy dation also has other implications Fr wderraning the Chitin lie. For cerample, ifthe divine elaonsip to the coum is understood in ynamie erms as dvne energies or “workings? then sation i+ jaune pce, ot x ate of bing, ‘A sate concept of God and slvaion would imply tha nda peson ae either “saved” of “unsted,” membre of one capi or nother. "This i recy he view ace in vacous doctines of predestination ia the Midie Ages and in what came tobe known to Calis in the Protexane Reformation apoio stonemen” By ontras,fr Jain as forthe Bynes, sation isnot wae of Cithev/ot, saved or unseved but + peocarsof growth. It is the ‘eansirmaton or completion of hunaniy int the image ofthe die Son. For Julian the process like che formation ofa infant in the won in eastern thelogy i ie more ofen dese a guration x deeation, but ii so sen a+ proces of matron into the hens of God in Cais ‘Another implication of dynamic chtslogy i the way in whch the rytery of the Iearation is explained. Chistian believe thatthe ‘eal Son of Gol was boen mas there Chi both vine a ‘human. la a sate mal, Chi appear to bean ail fson of wo static aod oppose eatrs, divin and huni, This ode eds to see humanity as dant fom God and even agin” Gots nar. A Ayuamie approach, on the other aad, isto se a neverending recpocyBeeeen complementary nator. Ta the later view bany is een postive, serene in dhe dine image Fr the purpose of the incarmaton--hich sc sya order Uae humanity mighe teem one sith Gods Go ee yal ene whych seg sg ey, gh 8 he is endless fo withoue Begyayag, she sof wat in his orpor neste co make manly, whyeh fer byl Frst was Ayghe bis owne so, che ecnd pena an when he wou, ‘by fl acconde of ale che tay e made walle wey. Ar in ‘tre mang he ky and ony ws to hy el by which ‘oayag we be kept ae clene snd ar nobles we were made, st) (Gol the bese Tring, who i vag being, jas a he is sera fom without begining jus so wat itn hi cen prose o create human aur which fir nacre wan fe Prepued fr is own Son, the seond peony and when he ied by fll agreement of de whale Tet he read al once. And in oo cestng he joined and united uo hse tnd through his union we ac ep pare and a blew We sexe reste (95)) TIL. The Problems of Sin and Ble ‘An important implication of Julia's onclogialapeeach to divine love ig her ontological approach to the maace of sin and ei ‘Wondering why God tas lowed sn ea exe and obeeing that God ees everything, Jali wonders whether God can bei the ie ofa (Ch, 1). Naural, cer impoile or Gol eo in oto cate fri She eonculea,cherfre, that evil snot something whic God dae; tha no pov exience in ie. Hi ithe abnce of god, jst aries the aban of hehe on-belg, whats not God. Likewise, Jian eopors that abe could ot ssn ele. She concludes tht hiss beat it does no have posie etn: “Bat 1 (oot oon, fr Teo chad wo ner eferbtaacr, ae pro Tey, ne myghe nor be knowen but bythe payne thi is cased shereot” (a7. 406) [But T id oe se ing for T belive that i hs m0 Lad of sbsance no sae in Being, nor can ie be eognne except by the pain eased by (22) ‘Julians characernation of vl in exms of non-bing is acient Echoing + tndition prenged in ancient Greck pilvphy, the Bat (Chrsiantheslgin churned els oak on (oe Sl, onbing or A malevolent cos. Sin is filing sway from being ite, «picption non-being. Following this tadion St. Athanasios wets simpy, i is God alone Who exit, vie aaneing, the negation and ihe of goody Maximus the Confer anges that en is a00- ring “the pation of being-bat not of big popecly sole, for iar no contary—but of eae being by patipaon.* The Eatera concept of evil ar pation of being rar developed at sae length by the mysterious vth-centany Syrian writer known at Dongs the “Atcopagite tart some of whose works were known inthe Wet in ‘ela, to a Latin and in Bags by Joan's ime? “Then what sa? On che simplest level Juan suggest thet one should not hacer "sg deal hough, Sa hes eco hee thing, bot i ir relly a conden of helplessness which as Lf all human beoken and income. Jl’ conte son ofthe Fal ‘of Adan, Go's “eranng” filing inna ditch of his om making fom which he canoe ad fom which he can no lange even se the ee 1 God (Ch. The von i at merely of dun ime bur ofall mani: "The lore eh sa solely in rest and in pas, I wadestonde that hes gdh The servannt tha ade tlre hy, Tweed ‘hat he was sewed fr Ada, tha st se cone an wa hewed ‘that gn and i Elly to sake thereby tobe mdertonde how ed behold alle manne and his Silly, For a the shee of {ed alle mani cone mas apd oone man alle ma. (52-2) (deszood tha he ford who et in ae in ret and pence i GG. Tunderstond the he serie who too bere hi wat shown for Adu, that 0 sy, one man was shown th tine tnd hie ill, a © make ie understood how God rege all ‘men and chee filing. For inthe ight of God all en te one tan nd ne an all men. ao] “Though dhe teveaoas Jian comes to + new apesiation of the true sare of tn at ctimie injury of devsating consequence Neves, God shows Jaan that she shold ns dese abou in wae “lle sale be mele snd ale salle be wel, ed lle maner of hyoge sale be wele (28.49). This prompts Julian o ask how all things can be well inthe fice of che reat injury which cretion bas satered due wo in (Ch 28-2) Jalan is anae that sinha afte all, Creaon beans of the pec role humanity bas a8 caretaker of the rch Bot if ain is « commie Gl, chen elation ao has «cose imersion, Saation in Crit means tat the sn of Adam i led i mankind terefre, everything “hati ess stall aso be made well in tsvaon (Ch. 29) Like che Byanine cheologin, flan scarf co pine out cha lately is ngs for reed Beings fo understand the chaser fel or why i xn, any more than ets pormble o undeand che tsvence of Gd. Nor sould wet. Te tempt to look too dep nto ‘he problem ste dangerous. Howes, itis pombe ose eat the Alvin naire tlre then love doesnot change in he Be of Instead, elbecomes the oppor fr love to pov ise Therefore, +1. Ta an bygh merous pence lid in gdh whe peyyee he hale opply coke and salle be hacen «oe in hey Ia wipe Inswyog te chal vere the couse why be sede anew come, snhyeheyght we sale edly ve je” (7407) sew hein God an erated and wool mystery, wich be will make pi and ‘ve shall now in heave, In his owe we shall ruse the ase ‘thy he allowed sn wo come, an in shi ight we ball ice Foe” (as), Tuli's eheology here moves away fom Augustinian thought repdig the mas of in. Acute ecoguied that in ste ack Poste ing bere Ged aot be sid wo ave cested i. However, his primary question was x prycholgicl one: with St. Pel he ‘wondered, “Why do I do what do not want to ds?" (Romane 79. ‘Ulintly Augstne answered his question in psychological and egal termi the illest there x cnciacenceo ae fo the hinge of the word, 2 beatin che will which ie ine cone i Adrobedience | ‘Se Paul argues thar he “wager of sn is death” (Romans 6:33) Following Augustine, western shelegy ted toe in Pru saxement 1 prychologialeexpons on God's part wo the ffeseof sn death i Gal's punishment fo disobedience. Julian views sin and judgment iret, and hex ppc eal undertones of Basin thesogy. Tn Jl view, death an hell represent lias dap he ice of divine love. Heli «maapropeition ofthe aces of God the part human beings who choose ear, wath, eel contains in ile ‘ther than fit, dacs, and dine love. Pusshment isnot Gd trl for any human being deed there ia 0 wrath in God. Godt sic in the Be of che ged of i, aot o nih sinoes but wo Deal the pin of sn. This acomplahed a2 God draws ear w the finney abd indeed there no place where ane will ot ulinatly acoutr the presence of God (Ch 1) "Fo those who love God, che divine presence chatises and cleanses cone fee sn, Fo tote who ae wrth, the pretence of God (in ‘whom there 20 wrath at all) is expinced a caustic engendeing Assur (Ch). Tee hell. Bysantoe theology, inary, eodersunds the casi Ser of bell to Bethe malspopiation of die love, the "fc" ofthe peeace ofthe Holy Spt which anno be tlre by sinners, ad in which sin is otro by Gx “lat hcology aso eagles the Byantin concep hei in is aoe merely pjchologe, acter can sa be remedied by Bane, oniahnent, or any merely ppeologi cepa. St, Athans apes hac snhaon reser he rking f hamaniy ad conquering of death tnd for this reaton could not have een achiered even by human repentance, The reson not he peas ofthe “rine” of sin gine (God (fr erample in Ane’ thecogy ttt the el ene i death and non-big Holic ben s case ofa wespss only, and nov ofa subsequent corrption,sepentnce would bate ben well enough; but when once tranepession had bepan men came under the power of Corropton pope 0 thee acre and were bree of he rae cloned to den ar renter in the image of God eee = TT 1. God, Space and Time ‘A site made che annotation othe Relation tha ii iponite to ‘derstand Julians cheology votes ll ffi taken wget. This especialy ee with reurd 9 her view of dine Judgment. Te i nncsary to alte her scout of Doom in ight of her extent of the divine elton to pce ade. The key ued in uln's Alegre von of “ertann” o rene, noted abot, whoa 1 othe wil of hie mae, fl oro dich and wae morally wounded (Ch. 5) Afr cosieale reflection Julian reins thatthe Vion of the arene compechens both Adun nd Chis and alo ll mai: In he sean comprehend the seconde person of ya, and in the sean is compechendyd Ada, hai 7, all ‘men. Aad there whan I sy the nee, enyth the godbed ‘ny i nym withthe Ede, and whan T sey the sean smenyth Cases manhodewhych is ype Adu. (53-1) Uta the sent is compecended the seca pron of he Tay, tain the eran i comprehended Adam, thn to ay ll men ‘And therfore when 1 ny “the Son, that means the diviniy stich i gil he Pater and when Tay “the sera hat means Chests hua, which here Ada. (74) “The human oarure of the Son of God comprebende all huminy eens al humanity comprehended in Ady and alo Hecaue he incon wels the dice ante to all men eacre, Beas of hia ‘mya ei Juan cere, chee ira an oveping of time and ‘rents: “When Adam fil (ino the chasm of goes soae ell ‘Gols son fll with Adam in to the tle of the meplens wombs hj was he fevers daughter of Adam, and that oto excase Aa ftom Blame in hewn and inert” (sy) [When Adam el, Gods son fll... Gas son ll wth Ada, ito the valley ofthe worth ef the maken who was the ie daughter of Adu, tad thar wat co ‘cw Adan fo ae ia beven ad on ct (276-7 ‘Tulse theologial pine i that in the feeontion Iman ature ft been permanently ned 9 the dine tre na wey which Cannot be bake apace by in. More ol se lo aging that om the vine perspec the incamaon i simulancous with the Bl of hamniy int sn. Even the ceaton of eey human ting say be ‘st be simultaneous with the ereston of Adan, which inten at for che ake ofthe (ute) ination fale“. Je war in [Go] purpose eadlese to make mankyade, wigch fer ly Fart was dh {o his ohne son, the second pera apd when he would, by fll seconde af ale eh yay he made we alle ton (Gs) Ft ini bis eral porpoe to erente human mitre, which irate wa fit prepared fo his own Son, the second pron nd wha be wished by fillgreemenc of he whole Tri, he ceed we al ace (2) "This ether sting concept has get implications fr Christian Sich adie. Quetons whch ccupied dia theologies ‘many Clvniastodiy sen become inlet for xp whether Gol cw in adtance that Adam wood do, why God wae 0 ong sfier the Bil of Adam to send hit Son to save the wood. Jolin Concludes the rm she dine pepe there ony che one ime, gle eer of cresonfal/edempeon/eachaton ia which God “ade tall et once” and in which mystal uaion with God cared simaluncualy. Juan ceins that becnse God eet aall-st-onc, thee who daw aca to God vil alo experience spacetime diferent. Hee visions ream the reaching of St, Pal tha the fichfl pupae Imply nthe fil of Adu a wel at in the euro of Chit in this fe (ef Ranma 62-4, Calsans 2). Lanes of God tein 0 share in the future ofthe conta, atipting the joy and pvection which sil ae to came. Therefore fr them the echton Becomes # furrent event, at merely something inthe fre. Thoee mo lore Got lead mined if, im which they participate in che pain of sin and ontion, bt lk inthe lise which to ome ore me ofthis ye we ue in wa mervlas medela both of ele and of woo. We have in ve ure lrde Jers Cot op ‘enya we ue ia the weedneste andthe myhe of ‘Adu lyn, Dyeg by Cayet we be tly kept, aed by hy erg eb eine ey oe [Diving our iftime here we be in ua marelloa mice of toch well-big and woe We hare in won seen Lord Jest (Cais, and we ae ia us the wetdedoess and harm of dans filing, Dyiag, we ar ovate proteced by Chi, and by ce touching of his grace we ae usd to rue atin sleaon, Gal Siar obsrrations ae mae by Jan with reg eo spe In be vision of ee tal ike a balou in hee hed (Ch, Jian reas ‘hae se is ecg all ha exis, Nevercheey, ie ir resend athe ay the counos might appear to God! small and fil. She immedinely trondere wy doesnot pear alge The Gay of he Ui {all of ight indices the invion of el into the vein of rested Ting. Ile rie the created oemos would dapper guy nto othignes Julian leis inthis von that the coor conics to ‘at only Heute God who made it lo lores coninealy and they Kept om filling ino ooting "The nee lsu is hat Goi the eat ofall hex Jolin sayy, "And afer this T saw god in a pyte, that is © say in ny ‘derstanding, by which yg Ts chat he ein aly, ¥ bebe with ‘syeement ee and / Know in tha pet he dod alle hai ne” (1396) Aa ater this Tse God ina (goin), tha sy in tay uodestading, by which von Isa that he pein inal hing Teontplsted i earflly sig and recogiing trough it dat he doce everthing which is doe” ()}.9 The mening of his vision is thac she cannot go anyhere ent the Botom ofthe se, without encountering. God's presence, "Therefore the “point” ir both Slmeasioness and alo pur-imensional: i it exery point of space, ‘compasing al ooo the dimensional pce equal ‘Ar wll be even below, Byte theologians tet epcline in similar way, especialy in the dvae Harpy and the icos ofthe (Church Tn exern sheslogy dime i wanscended by the fice of the Incaration ofthe Son of Gr Te preset moment eis oly in ight ofthe fruce time in which Chris wil come aun In the mesntine the Beings ext in anew son, the “new Age” Theeie he resent i informed by the Fate, and inthe iugies ofthe Church he fl we realy pariptig inthe fae Space, co, seansformed ps mar rere 4 tat in the ieonogepy of he Church he dimensions ofthis wold loge api V. The Mystery ofthe Bachar eral if Leia inthe present and partion in tera iin thie ia proces of Farmation oe Jalan, or Otay, he meas by ‘which lover of God are tansormed,ranscending raceme and ‘haring inthe Age which ir to come, ie the grace of payer and ‘sharing inthe scent if ofthe Church. Prayer jit to Go “Payer ony dhe sale wo god, fr dough the sue be eye ket gd in ye and in substance restonyd by grace, ie iso vaike in ceadeacon by ace of anes prs (as) [Peper ees the eal 0 (God, for choagh the soul may be always Tike God in care snd in sbetnceremored by ga, tion ule him in conn, trough Sin on mats pur (5)]- And the uranens acl re the pesece of Godin Chee ‘Whesfore ym beborth t Se ws t0 nourish ut or she Aerworthy Ie of dered bath mae yn detour v8 The moder may gut her cyl suche hy aye, Bu ure preeyous node Jhesy he may fie vs wyeh yen sl, doe fall cut and ull edyly with the er armen. ed 20 tent hein dye blag! word, where Ree: All the el andthe fe of crameniy lef verte ad e grace of 7 srorde, le the gondnete hat odeyyd in hay eye the, Tica. (605969) (Tharfce he must neds sour uy fr the precious love of ‘tethered bas nde hin oo bee, The mater cas ge her ‘hide uc of ber i, ba ur precious Mother Jens an fed ‘with himel, and docs, mow carey and more nde, sith the Bleed scament «and so mean in hee Bleed Tore, where he mids All the hele and the lif of the sacraments all the power and grace of my wor al the goodness ‘which sordid ia ly Chute far ou a he (38) Te is inererting chat Julian's language reparng Chis as motes, Seeding ws with hse in che Seramet isantciaed as ely ehe second ener. Se. Henets of Lyon wits He could have come to ut in his indexable glons we Tower coud ote bone the gates hilo. For cis ean, the oe wh wat the per bead ofthe Pater oe [imal our a miler chiles he cme in man fr. Hs purpose wast fed tthe bret fh eth, bt nursing o ‘ake ae acuomed mea nd eink the Werd of God so hat ‘ee would be ale to old inoue the aoe who i he bread ‘immer, he Spit of the Fathers Orthodox thelogins instinciely relate theological themes co the Divine Licargy bres ere that Chin ith and per re ose clea acted Jaan, who as an encores observed the Mas duly fom be cl loses o have wren with the gyi ind ‘A every clebeation ofthe Eucharist che ancien Chisisn ari xpress a png concep of sue and te in which all of ne seeme tobe cllsaed into cnt time snd all ace into one wc. This new ‘acetate nt the times “now” of Zen Boda, in which thre iso ps ant no fare but eny the Now; nr the spl ao-hing” in which there is no dimension but only Emptiness or Horizon (uate). Rather, ie 2 regan” spcetine in which al the pet and all the frre ate heaton, and in which the whole univers i tolled ito angle pos Ts ehe werern Mase his “oi? iso oun undeetond to be the Hear, and in the Orhador Bt, he bred and wine coming in the chalice and prescceé a the Boy and Blood of Chiat” Here Cis, inhi eared atthe righthand ofthe Father bejoa all paced, i Sd eo make himself pesent co the Bhi within space nd ing ata parca pae and ie inthe red ain the wine. ‘A medial question was how to ndertand the dine rerece at ‘he Bachar Ie al gpa be read ad wine il appear 0 Ie win, in wha sees dd hy become the Boy and Blod of Christ? How i Cire preent“in” them? Were ehoanic amped 12 snrer thee leone in terms of Aste physic: the acide of wend and wine emai unchanged, the “utc tamed, Ta che Chistian Bas, however, the question of how the re an wine might beer enctsn Chi mas ot sale bt aceped mystery. "The hea ofthe Orthos ony i he liaton that Chase sayy reset, sha one canny how, There i no adeqate lsc in which to concep fe Moreover, Cri i unerton to be present a every place and ine, et hi reseace is unig 4 the achare. In the Orthodox tury the pest, tuning ro the deacon, say Cis n our mids” The geting i echoed bythe ion, ‘who say, “He is and anys bal be Moreover he divine psence i ‘ai ro lneasityteough the larg. A the Geet Entrance the choir Sing ofthe enance of Cri "myrialyopboen” and ecrted ythe Senphim and Cheah, (ne ofthe most dramatic expressions of the divine relationship © spacftime inthe Orthodox Ey oer inthe pees ey id by ‘the pies in pepaton for ehe Bocharit.Tn the poe before the wothess the pris scknowledger the cera myst of dvine pee: that Chri, unbound by apace and time a8 we know them, wat lolaneoualy eens, in the comb bly, ‘acim bel wth che spi as Ga, And in pari with the hi, you were, © Ch, ling al plea ons; Fer you cannot be cmb! In Ochoa Kal phys, the eae ction of Chri’ body ond definition. eis both wile ed ivisble tone Ii ible a the people themsces, whe are the asembled Charchy the Body of (Chis. eis ible, to, athe agile ements of brea ad wie, On the other hand iene ar the mya Presence which we esa see but which i acknowledged by ith; and Cis is ese in bred andl win, balling al plas, anda the ight had ofthe Father. ‘Because the Son of God is the Crete of Al andi a he center of| all hae exis, his presence brags wih eee pezece ofall that i ‘onined by God. Thus the euhcst myelyrepresetror maybe ‘ai “ont ~vey pia f sce in the uniter, of which Chit the cet, When lead (prepara i prepared fr Orthod consecration ie ie marked in such a may a8 t0sepesat Christ ia the center vcrounded bythe Macher of God he sins, cps, bihope, ell the Church nla those who hve id In chi sent all he wold it Tocatd there andi pred Gr befie the spr ofthe Enchare can gia. Ta these ay in eclcniepectine all ine i reset on. “Thus the earl prj acknowledge thc the moment of Bachar “onttad the mameat of craton ad the momene of ear slaton, sandal the moment of or deth an of ou judgment. very Suny the day of Resection; every Fes ofthe Natty is the sight a which the Virgin gives birch to the One who created the beens vey Elly “Thurtay Vespers becomes, by anicgaon, the dey om which the CCrertor ofall ace and time i imei mje to death andthe ceomtion of tine. And worshippers ace present every Senay when the ‘momen come, beng pices tthe comb idence of the cla of specie sil ex in the wesera chart ites, Inthe “Mystery of Fi” rected bythe hf js before the consecrition, past present and fare ae deliberately represented a ence! “Chit has ded, Chis i sen, Cis wil ere again” Bar the mystery of cole tne is ost moving expend a ‘he Pacha Vig on Eater Eve: Here, aif moving backwards thoogh time, wortippers pss chrough their own cxorcinm and tapi once sain. They ne present athe cruisin an atthe resueson ile ‘Wershipes hea tha this is he night in which heeen sd eth re joined. "The Sarum Tur, pobably cat which Jl hed fom ber cell cludes the allowing far dhe Paschal Vg "ees enim fea pha in uur veri gps oes losque sanguine poste conecanur« « Hee nox est in qua fesse winculie more cits ab ines ueoe seen [Nichi enim nobis asi profi ited peouset Oca cies noe tue pea digi, O incite deta aatis et erouencednere flim i, O cate ocesmram ale ert et weet quod che ere dete ext. O Re alge que lem ae ant mersthabereredemproren. O cee bert no ae vols meat ce terse ora in qa ci ab Infris restreies Although aocan exe rendering the Boglsh version rees how tne ‘hile back ad foth or we ambiguou=® oe thi i the Paschal fet, in which that tue Lamb i in, sd the doer are conscrte ys Bed "This ie he nigh in which Chi Bure the Bonds of deta zeae x conqueror fom the gave, For it ha avenged us nhing co be orn exept we hd the advange of edanpion (0 tmunellous condescension of thy lvng-kndoeeconsering (© inenimble tenderness of love! ‘Thou gives up thy Son 0 elke thy eran (0 wuly neces sin of Ada and of oupeles, which war ‘ore ory the deat of Cit (0 happy gue, che eset of which wat gain such and wo get Redeemed (© erly Heed eight, to the dese of hich lone ma rant 0 ‘ow the tiene an the horn which Chi ee on the rv! Tes petaps om dhe Ester Vig da Jae cei her mous ps, “sn is behav ix somehow neces r benef (Ch. 27) othe Paschal Vig the sin of Adam ir scent be oth bea egies ie 0 (he oppetaiey Fro grata ain ‘While the Pahl myer erin the center ofthe Hi ie ofthe Church, the Feist of the Naty sso gies eridence of the Collage of celine in eucharc thought Ia the Saran ry the fie for Christmas Eve eat che Naya eset event "Toy ye shall know thatthe Lord ill come and sae you and nthe ‘moesng, then ye shall se ie gly” And agin: “Tosco the ‘nia of the carck shall be bled oy and the Savio of the werd Shall rego ver us And apis * «Who as bef al ime fe ara of purest Mad Gry ro Godin heights subline Peace comes the vot al" Gre: 9) "In Orthodoxy chee i sii evarenes that because the Son of God comprehende al apce/tin, the myetry of the incarnation io ‘Marys wou also eampeehends all acetie. Orthod hymns for (Chisenat-Let (he sete weeks of ating before Christm) loa the rama of Bethisem in the eee, a he fthal move cowards the ttle wich wil ecm the Throne ofthe Son of God. nthe Ocroe foyer ess in week pecedig Nain heer ae reid that ‘Mary's womb was “aretced to cota the eens. "The theme ie eboed in eagilbymssung he werk bee Pas (Ease). Tn the Bart the aly conn Gall, ae ei co be non-apic Aepcons of the ceality of Christ and the si. The eons do not ‘epce depth o odinary peepee bat seam to reve the rae of ‘ete droing and pining to Flow the raler of ervey pace” (Object and sits re shown lage or taller depending upon the ole for importance, aot upon dace ll higs are equally dst; the tier are never inde any ener; ight ces Rom ise” the con elf Ad the ons dew the ewer it tere of the evento sat epic scully in some see mang the view prnent ro chem and scene The mystery ofthe ination is depicted inthe eon above the ala called Payee, in which che ‘Theotkos (Mother of God) tnpear ith the wordy “gcse than the hevens” indiing the peence of Chi who cones alc, win her womb. Vi. The Womb of Mary and of Chis In one of her tore unusl feminine i myc shang in divine sacle bythe Biehl in teens of fegnany. "The Vig pregaaay widk Chris so compchends the fief, bectue Christ comprehend humanity. Bue Chis hse is the ut dvine Moher who i pegran” wih bumasicy. Thi ese is at formation in he vn wor “Thur oue ly is oue mode, in whome we be al Bean nd of hye bane i Ces for she thie moder of oare sxe ‘mother ofall area syd in ou sajour el our sou i fore ey mode, in whome we be nel bre ad av shall ome on of ym. ‘We be all in hym belo, and he i Beclan a we Gst0-8) [So our Lady our mother, in whom we ae all enclosed end orn of her in Chit fe she who is mother of our sviu is mateo all who ae sed in ou vious and on ioe soot eve Mather, ia whom we are endlesly born apd out of whom swe al err come. ‘We ae all cos in ham, and he is enloed in ot Howeser hile early mothecr deliver thei children into ¢ world which ends in death Jess the true Mother elves the ints into 2 ‘eld which does at end: "We wye thc alle oure moder bere v © Dryas and to dyeng. Ay what stat? But oute very moder Jess he lone berth wt je ad ede lenges he saseyoeth ‘vigh in hyn i lose apd rele, in fo the fall ye pate wolde ff.” (605976 [We know ha all oor made betes po tnd for death O, what is tha But our trae Mgther Js, he sone ears fr jaya fren fe.» So he caer within him a love and teva, unl che dime when he mated to ste.» «-" (97° 9. "Thr che “poe” at which all the divin acts of sation come together ithe point of he nsratin, the entry ofthe dvine So ito ‘he womb of Mary. Intense this sation, Beene i i he fontlogia! union of bumaciy with the divine ntare. This ix God's Covrective the tage of a, “kncing tithe” of hamainy with dvi, Av noted above, Juan boldly gues that human acue was ‘rete forthe Son of Gad and aot Est ofall for uses (6,8) "Haman beings hae in Cris humanity, twee Thus the eney of dhe Son of God ine man ir the ea source of main Tian spel of he nur human state a kn” aking» pn on the medial word, The satu o “Kae” may of Fie is loving oF "lind eeflectng the stu of Go, for aut uve eta 0 Kind ie cabled ontological in Christ. la this le huasiy icing human emotions apd perceptions ie changeable, but che ineviabe ineabilgy 0 shi fe doe eosin wll eventually be overcome, Thos ‘stionin the working of graces the proctar of growing inthe trom of Chie, iat the fares of bamany, which ehvough the Tncetaton i acl lose in God "Here may we se hat we ke all Bounde to god fc kd and we be boupde 0 gol for grace ler may reset weedy nore ety oc fre att now snd as, ‘to boy chue oto ee mrs rest tha i to ey aoe ne soul, wher our lod ell (26) [Here we can see that wee all bound w God by nate, and we ae bound to Gol by grace. Here we cana hat we do or need to ack afd so to know vious atures, but goto Hlly Church, into our Mothers brea, cha 0 {ay into oor oom sul, where oot Lord del” (03) Parsdxily, ‘very tlie ial “pregnant with Chris in hi if: “Penney, Filly nd vey wa thi heme andi poem of nthe Fr wher ie syle we be al in hyn beclog and hei beclogl inv Gs) [Penola sweety was this shown; andi is spoken 2 ia (heft revelation, wher esas Dat we al ends hin, ade iseoond ine (92) ‘Ocho too asta every ol which i beng sedi «bearer of Chris. In Christ the "space" of creation, incarnation, resection, and jadgment is cole to a singe pin which poi both Marys woah and che sul of che lover af Go. St. Gegay of ae ements, ‘Whachuppened in the euinless Mary when the Flas of the Godhead ‘which wae in Chise shone ovtthroogh hes, tht nggeas in every soul da ads by ele he vig Ue. No longer indeed docs che Master come with bodily presence... xt, pital, He dein wand brings Hie Father with Hic, a ‘the Gorpl somewhere lis ‘Andi his Commentary on he Our Pater, Se Maxims the Conese ese Juan ently By ths poe fo hua opine, Chie alms been imptcouly and wily, becoming incarnate through thre who ae saved. He cater he tol which begets him tobe x ‘irgivmother who sped brit, dos noe best the marks of ae sbjec to eruption (6) By nurturing Christ wichia che Beal seal expands” wo Gl dhe ee ae Cet ile Suck loves of God jin the sins in woth “ar ll ies and in ll lcs” praising God, Final x bas ben sen, the calle of acelin in the Linray pees the Second Coming or Jeo the endo dine. "The il alent pate in heen ofcine even though ti not ye VIL The Omega Point ‘Ac least one contemporary physicist ha propoed concept whichis seaagely reminisent of Julian's Doomsday thology. Called the Quantum Omege Poine ‘Theory, the concept poposes a futare coavergence of spacetime which tthe beginning, bic ao the ed” of Sqaceftine. Theseily, Omega Pont would te a vatage pin frm ‘which concious being would Simultaneously aprehend al pcecine st once, A this vatage pos, consour being woul therfore be solute, buc ie would aot interace wich spacltime in terme of Causes The Ome Point wool ge tna gener estrecton om the dead is ot oly posible bt neces in ei of pyc, "The question of caueletece is important theologically. An Inportane question forthe scholatics, sed ia the Augariian ‘controversy with Pelagis, was whether God merely knows in adrnce tll that is going to hapen, or actly case all that ppc. la Julia's theology, however, the quertion ielfaleady betrays ‘mimdenaodig. ‘As Julian saw ic in her eevations, dive Love cannot be character in al tems, Love eats lovin ater and lone ee Cones sn~by the fice that iis love. Lone however, anaot be ceercel and ove sao coercive or wrth. In thi ih think of Goin ems fesrainy misrerthe pin. At these, the sature of God i rele constantly to all hati created. Theefry while Go isincimarely rele to eeryching ad “oe al hinge Gn Jains terminalog), God doesnot “cue” fn any impersonal sete, Rather, GGoi--who i alnighyy and Ceextor of all~reler to the cosmo ia beaut hui “Ths i yeh by ure lor Jbesa and by, Fv i the non joy cat may be a0 mye, hat yest and smygheyess,nobijer and wartyec, is lowest and’ mest, hamijes: and cargos. Foe eos alee of jy eat we shale bao, at € my ayy ye the smarelous cutesy tnd mec of ue ht ek in ake J Gin cai oe odd ore sin (39) {Soie with our Lard Je and uy fr ly he geese ble ya oe ta he wh get and ge, Thier ted more honosable lowe ad hale, most Eira ese» For he gever sane op sich we hl he Ty th wonder nore ad Enya ou Frb,nh ow Civ not Lad Joe irs ho ou berths andor ror (5) Silay, when the soul which loves God puricpates ia the divine racre, causality dienppere there ie oo wrth, 29 judgment, 90 Coetion, bt onl yan sharing of knoe” and sei. "Tus the lower of God becomes ope tal people in al places and times, by paricpatng in God, Se. Masses vine humility as the mask of esing Chr the indestructible might of the uniing Kingdom i given 2 the humble and the meek, who wuld at ths point be so Aerie of lave and dese fr the dg gifts as no eed as noch ae pose toward hamality and merhness ro Bese © the event tha thier ponble fr many the image of God's Ingo by bearing in himself by grce the ent eoiguration in the Sie of Cis, whois tly by narre and esence the spe King (Berhad 18) rently all human beings wil exeince the divine presence and smerinesy though some uaplessinly owing to cei pide an, cose Julats word he “oneines” of i, Te wl be inerentng 9 se whether in free yeas psc will provide a suthenatcal model J's onsageal mysticism. In any fhe items appre that Jalan heli apponch meric fuer trod, no me nthe context of medial mystic and ot merely a¢ A gue fe penal piery or Sly payer For the preset ii perhaps ough co explore the Dy of Doom in cw way ot asthe began tf eveastng true butte flflment of oar only partition inthe commie vet of mon and Loe 6 maser ELIS eis iting to end with a word of pace fom Paulo- Macarius and ‘om Jian. Preaching perp inthe sb, Maco yes ‘When God with, he tenes Se, ring up eve couse fron tht hs taken 0 in the tu "or our Ged a comming fe --» When he with, be become on leer nd ius ea th thecal apf en God's rs. When he wiser, he becomes jy tod. pene, heigl peng the wal ‘Aad ulin Tha mexyngof thie) manne of cen of ure ok. The us is chee of pasion a he shew wll ew wih inchs ye eng, an thogh shi beolyg be mony tad sweat, ye itis ga and mer, ei god. The seconde manner of hee, itis pte and uth and compassion, nd eh yeh he coal i loots withsehernese of kepyg tha hath ede his mec. Toe ‘yale ish Besilchere a it halle be with outy eae, ‘sd this was oftenest hen and lange contd (66-7) {recalls the kinds of demeanour in our Lond. The fist that of his Pasion, ashe eevee when he was with us in this 1, ding and although wo eomemplte thi be sonoma and pievous, il iis gad and joyful, Beaose he is Gol. The second spy and eth nd compton, and thse reves all his lovers wth che ceringy of protection which neesnly alongs his ery. The thie i ha bles demeanour a will be without end, and chis war most olen revealed, tnd coninied the anges sine.) NOTES + ah en cin yy Oar ton wen car sex ee al a Eee War Tie Orie Win se ‘ss Say Be, roel Thr nt ir ie ‘hes ti Fae Nowe eC Nake age BE Gi od Lae WH Mein Te Ths ent Mii of ai of ‘Nor Clr Use ary 98). Al ios ram he eof th Reva i hs yar ke om she ic eon by Elend Codes ed James Way A Bok Stn {i dhe in f Noro (Ti: Pos Ti of Meta Ste, ‘gah Tondo Jans Re Sy ane a ee and Cee ames a Cte Ween Seay. (New York: Pa, ‘oA Sut los wie oie penthclywiiahe e 5. Se Abana whi eri in Af Spine 26 Sec enti cet Senge Drip (Landon: Acco yy 98) 4. The Grech vb psec (epics) ad ie atenent say either (epson ed ft ogy Se Gage the Tesla Sich cnet Crag messing to mera’ even hat he hia an ne ures of hi bse i ae nthe Tey we ie ely the Crh ther (Joh of Dany Maia he Cate, Gfes Anni) the Besa be Tey cl to one ote 5. Both ce Cheson Tiny sl uli slpeament a endo andl tobe god tea Bhs" (gsi e Tey Tv een apc, hugh with esac oan of Norwich by Rape (Ce sd Pd Rte Babi gins nd Cin Trin Ne Yor Pi, Sr ae Wim Jon Aland Nabig Jb ofthe Cis 1h Batch: Chstan Dope? dapge 2 9) an gd te bo. 6A cestempcy Onbtnelrioe of anmusion oii ay, oositing tee eng nd ead develpd by Olewoptan Joa ‘2S Heng Comrenisn lor Yr Se Mii Semi Dro, 9 The history aod hcl ine ined ae greene ia John Mejia Se Chor Paleo snd Grado Spray (St Vise Seay Pa 86 4, Ortho andes oempinn ia ee of een, whichis sho psc arte pcos of ego no ede mas ads oth {nw wane hemany (ain rere af Lyons 0h dpm in tn the ewan of men pn on odie Pe re conan, Sse Vniir Layne nage ond Liens (Go enio: Monk 6) 7 9 Athans, On Irtin(Cessnd NV: St. Vai Oro: “Tol Semisuy, Cred, NY, ot feat) 90): Mane “For enon Lee Mass Cf Sit Wig, ns Gee Bel eee i ee Dison enn fei ma sc in Dai erage: Te Dis Nme and The Md Thy Ra ens SPC et "gi one Dans rst uso by el ed ees ‘Ea cent fe Got td coh hero ent ea Fe ‘mea wth Dp Ml Teg, Ey the id Dinty ven ae) Ct Angin nt a ei a Fp Chay abo omn te Enso at apa ev nase Sewn reel hard eal Une Ae pe ge nd Ca Carian Writers (New York: Newman, au. [3947) 8. ™ 1 Fora tended dacaion of the Onan el aed pst, sz Hicoshes, Meoaltan of Nan, Lifer Dah ene athe Wile, Bir of he Tek Monty (Lem Gres 990 29 2, Clg sd Wah meetin sf hat he pre ina mt dot ee reef eee Se" Wai cher ieyean ee youl tl bth pitt elas enc of thecal one her asda he ee oop see ema hep ho Gi eb a ce Ine wre athe peo hig anda ok pa machine 14The ar option psi he ag ne sett Ch dadCoatera Seat La Hay Co Sats Tee ese eR nie, Tr dee a4 Theo Banyo Pe Ses Sgn (Reto ak CA: Gawd Pees payee Seen Asia Hi, Ba, a. Pvt Ban, Sa Tlie Antbropolgy (Philadelphia: Forces, 1981) 23, , ae 16 Te ada dc need tinge tend in in. P han Zn atn2 Po oe Uns Fh elas tem hen el nt on le ini ae the cep pti Mes Abe, folowing the phslompber Nishi, ze lah Earn ccs he eno Hot ell the Lam ed a the tae ch sey conn ine sd meh wet a the Bh ‘A, This aon naan Gam the St Bonk of te Holy Eases Onbedoe Cale and Agoste Church, Antocion Onbodox Chinn ‘rch Nok icin hy sg J, Wicks Legs, The Seam Misa Ea from Tiree Barly Mig One Ont UD, ae Ven Say Th Sem Mi Bg, Pes Ln IL: Maing sar se Sr Ka 2 Gy of Nt ne Pili od Hy Wa en Pa ec he Ei hy dS VY Sd Rap Edn 0 The hay opr oe eg by Fak} Tipe Te Pi of Imei (er Yrs Boe) 4 Gere Many, Pen Macias Te iy Sra Hoi and Gna er Ne Yo Pui 9) 5 Works Cited Primary Sources Anchor Spiral. Anco Wine and Ail Werk. Ts, Anne ‘image and Nicholas Watson. New York: Pulp Ancrne Risk: Iniroeion and Part. Bd Robert W. Ackerman to Roger Dabool. New York: Medica and Renaisance ‘Tests te Sees, 184, Aus Thomas. Th ‘Sma Tlie” Se. Tome Aunt. Pct 5 no. 2 Trans Fethes of the English Dominican Province. Landon: Wacbourn, 94 Arnoud, BJs ed. Le Live de Seyte Medicines Toe Unpublied Devotional Tree of Hoy of Lana, Ox: Blacwe p40, ‘Achanasis. donne Bd Geege Drags. London: Acchdioeae of ‘Thymti st On te Incarnation, New Yeok: St. Vai’ Seminary Ps Reet Augustine, Th Ci f Gat. Trans, M. Da wth G, Wilton and J.J Sich: Bae Wrisig of Sine Aaputine, Vol. 2 Ba. Whitney J. Ones. New York: Rando, i Canfsion. Tras. Veron J Bourke. Washingron, DC: Cahaic ‘Uo Ameria Psp ‘On Civisian Docrine, Tae. D. W. Roberton. ladaapsis Bobls-Meril 98 On Geni, "Tens. Roland Tes, Washing, DC: Cathie U oF Arete P90 Gartanp MEDIEVAL CASEROOKS Jovee B Saustavi ayo Cienssronven Kisnnene, Series Editors Soci Mipous Acts ‘Argue nee Men As ‘Book of Fun Book of en eed yee. hry ety No He ManoenyKoure Sucre an Monuen009 ‘Bock of Fnys Esty on aly Mates ly Se Mets ‘nhl Ager Te Moma Won or Naruns_ “Hind b Ae sMetator ea Mame Fam Hous Way oc tay Nin aflaye “Dee Cunsran Mysteny Orci ue lahh ae tear Pattunoe! Sere ty That os ceria ty Shee Set somata TePuernnce vo Couromna TET ate Mowat nos “Manuscairr SouRcES OF plea ea Mewar Seer et At iene SESE ake Mang Lar Seteegroemmtnor ABET ated geen EENEETamd Monten nee ae Celibacy and Religious Reform ons Cua Soe Tet eee Martone organ tustoun or es Se tilt Lege ‘ely Ni ae aay anyon Wome Jus oF Noneron Made Engi Lar ‘book of aye ‘ed by ae! Whiner ‘dynes Mee Fooo were Minot Aas ‘ook of ye ey Mena ee Adamo JuLian oF Norwicu A Boox oF Essays Eprrap ny SANDRA J. McENTIRE Gantaxo Puatisinse, Inc. A wnwnox of THE TavLon & Faancts Gro} New Your ax Loxbow 1998 : MARY WASHINGTON COLLEGE - VW