"Julian of Norwich in Her Phenomenology engages Julian's primordial religious experience of May 1373 as was given to her initially; as Julian subsequently gave definition to its revelation within her spiritual texts; and in the hermeneutics made manifest from centuries of historical context. The meaning of Julian's experience continued to unfold for her throughout her life with its grace, and by insight inclusive of her own use of phenomenological method. The historical manifestation of Julian's graced experience in their ...
Read More
"Julian of Norwich in Her Phenomenology engages Julian's primordial religious experience of May 1373 as was given to her initially; as Julian subsequently gave definition to its revelation within her spiritual texts; and in the hermeneutics made manifest from centuries of historical context. The meaning of Julian's experience continued to unfold for her throughout her life with its grace, and by insight inclusive of her own use of phenomenological method. The historical manifestation of Julian's graced experience in their phenomenological form is given its closest expression within her Short Text (Amherst) and in her Long Text (Sloane). Both texts unfold throughout their history within their collective human-Divine collaboration, but first, for Julian, they arise phenomenally within her experience of the reciprocal gaze exchanged between her God and her soul. God's revealed love for humanity was expressed to Julian fundamentally as Incarnational; most specifically as is given by the passion of Christ; and for Julian, in that relationship as Christ's spiritual bride, as would be defined by its later Carmelite spirituality. By God's Trinitarian gift of love, Julian's spiritual texts are her grace-filled collaboration with others that preserves and guards her grounded experience of prayer and contemplation of God: namely, with humanity's resting in God's substance, and with God's resting and ruling in her own soul as God's homeliest home"--
Read Less