“Through learning in this little pain that we suffer here, we shall have an high endless knowledge of God which we could never have without that.”
What little is known of Juliana’s life is briefly covered in her writings, mystic references, and church records. Her earliest known references in which she is mentioned is in 4 wills by individuals who lived in Norwich; Roger Reed, rector of Saint Michael Coslany, Thomas Edmund, a Chantry priest from Aylsham, John Plumpton, and Isabelle, Countess of Suffolk.
It is believed she was born late in the year 1342, and lived in the English city of Norwich in Norfolk. It was an important commerce center with a vibrant religious life.
It is speculated that she was educated as a young girl by the Benedictine nuns of Carrow Abbey.
At 30, she was so seriously ill that it was thought she was on her deathbed. She was visited by her mother and friends and on May 8, 1373, a curate administered the Last Rites to her. As he held a crucifix above the foot of her bed, she began to lose her sight and feel physically numb. Gazing upon the crucifix, she saw the figure of Jesus begin to bleed. Over the next several hours, she had a series of 15 visions of the Passion of Christ with a 16th the following night. When she miraculously recovered, she wrote 2 versions of her experience called “Revelations of Divine Love.” The shorter version, she wrote right away, but she began a theological exploration of the meaning of the visions as led by the Lord Himself which she later produced as The Long Text.
She withdrew from society to live a solitary life in a small cell, living outside the walls of the Church, to focus on prayer and religious devotion. This life was referred to as an “anakorite” with rules of enclosure that didn’t allow outsiders much access but still played an important part within the community. Her solitary life would not have begun until after the completion of an onerous selection process and an important church ceremony with the presence of the Bishop.
During the ceremony, Psalms from the Office of the Dead would have been sung for her as if it were her funeral, with her being led to her cell door and afterwards having been sealed, remaining there for the rest of her life. While living in the heart of an urban environment, she would not have been entirely secluded as she provided prayers, advice, and served as an example of devout holiness.
During her lifetime, the city suffered the devastating effects of the Black Death, which killed half the population, the Peasants’ Revolt, when the city was overwhelmed by rebel forces, and suppression from the Lollard heretics. Still, her theology was optimistic and spoke of God’s omnibenevolence and love in terms of joy and compassion.
Although she wrote her works anonymously, and sought isolation from the world, she was known as a spiritual authority within her community. Her writings were carefully preserved, as known through testament provided by the mystic Margery Kempe, who received council from Julian because she was an expert in “divine revelations, and with good counsel to give.”
The Protestants prevented her writings from being printed however Serenus de Cressy, a Benedictine monk, was able to release the Long Version into publication. The earliest surviving copy of her manuscript was made by a scribe in the 1470s, which acknowledge her as the author.
She is known as one of England’s most important mystics and the greatest of English anchoress. As noted by Pope Benedict XVI, “The Catechism of the Catholic Church cites the words of Julian of Norwich when it explains the viewpoint of the Catholic faith on an argument that never ceases to be a provocation to all believers.”
She died peacefully in 1416.
The Church and cell were destroyed in WWII.
For God’s Glory.
PDF Copy of her writings Revelations of Divine Love;
