The 19 Best Julian of Norwich Quotes

Julian of Norwich’s popularity has skyrocketed over the past century. Yet she spent most of her life literally entombed in her church-side cell. What has made her so compelling, that nearly every modern contemplative teacher speaks of her?

Julian’s teachings begin and end in joy. She knew that this was our origin, and this was our destiny. Yet she lived in the middle of incredible suffering and instability:

  • The Black Plague killed 50% of Europe

  • The Hundred Years War killed even more

  • Heretics were regularly burned at the stake (and her cell was within smelling distance of her town’s stake!)

  • The economy was in depression and there were huge labor strikes and riot

Yet unlike many who panicked in her time and either blamed the plague on their sins (and set up flagellation clubs to beat themselves for their sins) or scapegoated the Jews and “heretics,” Julian stayed deeply grounded in her intimacy with God.

Rather than a fierce, judgmental God, Julian knew the Divine Mother was tender and loving. (Her theology of the motherhood of God more richly developed than any writer’s up to the late 20th century!) Her spirituality revolved around the concept of one-ing: “Prayer oneth the soul to God,” she said. Rather than needing a fix for every ill (they are too many), Julian invites us to rest in the mystery of life.

Here are her 19 best quotes.:

1. “Prayer oneth the soul to God.”
2. “God is all that is good, and God has made all that is made, and God loves all that he has made.”
3. “I am Ground of your longing.”
4. “God, of your goodness, give me yourself; you are enough for me, and anything less that I could ask for would not do you full honor. And if I ask anything that is less, I shall always lack something, but in you alone I have everything.”
5. “For when the soul is tempested, troubled, and left to itself by unrest, then it is time to pray, to make ourselves supple and buxom to God.”
6. “If there is anywhere on earth a lover of God who is always kept safe, I know nothing of it, for it was not shown to me. But this was shown: that in falling and rising again we are always kept in that same precious love.”
7. “I saw him and sought him. I had him and lacked him. And this is, and should be, our ordinary undertaking in this life.”
8. “Pray inwardly, though you think it does not help you; for it is profitable, though you feel nothing, though you see nothing; indeed, even if you think you cannot. For in dryness and in barrenness, in sickness and in feebleness, then is your prayer well pleasing to Me, though you think it helps you but a little.”
9. “God desires not only to be known, but that we be lovingly united to him.”
10. “He said not ‘Thou shalt not be tempested, thou shalt not be travailed, thou shalt not be dis-eased’; but he said, ‘Thou shalt not be overcome.'”
11. “The Goodness that is Nature is God. He is the ground, He is the substance, He is the same thing that is Naturehood. And He is very Father and very Mother of Nature.”
12. ​​”The fruit and the end of our prayers is that we be oned and like to our Lord in all things.”
13. “The more the soul sees of God, the more it desires Him.”
14. “He draws us unto Himself by love… and then we can do nothing but behold Him, enjoying, with a high, mighty desire to be all oned unto Him—centered to His dwelling—and enjoy His loving and delight in His goodness.”
15. “And in this he showed me a little thing, the quantity of a hazelnut, lying in the palm of my hand, as it seemed. And it was as round as any ball. I looked upon it with the eye of my understanding, and thought, ‘What may this be?’ And it was answered generally thus, ‘It is all that is made.’  I marveled how it might last, for I thought it might suddenly have fallen to nothing for littleness. And I was answered in my understanding: It lasts and ever shall, for God loves it. And so have all things their beginning by the love of God.”
16. “Everything that God inspires us to search for, is God’s own eternal desire.”
17. “Thus in [our] Very Mother, Jesus, our life is grounded… He feeds us and nurtures us as childhood requires.”
18. “The greatest honor we can give Almighty God is to live gladly because of the knowledge of his love.”
19. “Do you want to know what your Lord meant? Know well that love was what he meant. Who showed you this? Love. What did he show? Love. Why did he show it to you? For Love. Hold fast to this and you will know and understand more of the same.”

And, of course, you cannot forget her most famous: “All shall be well, and all manner of things shall be well

Kelly Deutsch specializes in audacity. Big dreams, fierce desires, restless hearts. When seekers are hungry for unspeakably more, she offers the space to explore contemplative depths and figure out where they fit in the vast spiritual landscape. She speaks and writes about divine intimacy, emotional intelligence, John of the Cross, trauma-informed spiritual practice, and neuropsychology. Kelly offers spiritual direction, coaching, contemplative cohorts, and retreats. She is the bestselling author of Spiritual Wanderlust: The Field Guide to Deep Desire. When she isn’t exploring the interior life, you might find her wandering under Oregonian skies or devouring red curry.

Julian of Norwich: 8 Things You Didn’t Know


 

Julian of Norwich is becoming a wildly popular mystic. Yet she lived as a recluse in a forgotten corner of England in the 14th century. What has made her so compelling, that nearly every modern contemplative teacher speaks of her?

 

Here are 8 things you probably didn’t know about Julian!

 

1. Julian is not her real name!

She is known as Julian because her anchorage, or cell, was attached to the Norwich church of St. Julian’s.

2. Julian had a cat.

The anchoress’s rule of life, which Julian followed, allowed for pets. She would talk about her kitty often in her letters.

3. Julian has the most in-depth theology about the motherhood of God prior to the 20th century.

While others mentioned God as feminine, Julian called Jesus Mother, called the Father Mother, and the Holy Spirit too!

 

4. Julian was the first woman to write a book in the English language!

Prior to that, nearly everything in Europe was written in Latin. This is striking not only as a “first,” but because of how dangerous it was. Since Protestants and “heretics” were writing in vernacular languages, those who did so were sometimes burnt at the stake. Julian’s open window was within smelling distance of the stakes in Norwich.

5. Julian survived the worst pandemic Europe has seen.

Sometimes it’s helpful for us modern folks to gain perspective. The Black Plague wiped out nearly HALF of Europe! She knew what it meant to shelter in place.

6. Julian likely lost her husband and children to the Black Plague or the Hundred Years War.

It is unlikely she was a nun before becoming an anchoress, as her text has a glaring lack of imagery or mentions of the convent life. However, it is rife with mentions of motherhood, loss, and intimacy. And due to the combination of the plague and the war, the male population of England was decimated.

7. Julian was literally entombed in a cell.

The ritual for becoming an anchoress includes your own funeral service, in which you are ceremonially buried in the dirt before you are bricked into a room with no door for the rest of your life.

8. Julian was a spiritual director.

From her cell, she had one window that faced the church and one window that faced the street. There, villagers and pilgrims would seek her counsel about marital problems, prayer, and any number of desires.

Kelly Deutsch specializes in audacity. Big dreams, fierce desires, restless hearts. When seekers are hungry for unspeakably more, she offers the space to explore contemplative depths and figure out where they fit in the vast spiritual landscape. She speaks and writes about divine intimacy, emotional intelligence, John of the Cross, trauma-informed spiritual practice, and neuropsychology. Kelly offers spiritual direction, coaching, contemplative cohorts, and retreats. She is the bestselling author of Spiritual Wanderlust: The Field Guide to Deep Desire. When she isn’t exploring the interior life, you might find her wandering under Oregonian skies or devouring red curry.

 

Rumi

Emma Curtis Hopkins

Emma Curtis Hopkins 1849-1925

Emma Curtis Hopkins 1849-1925

Braden writes (:138) that one way in which New Thought was debtor to Mary Baker Eddy was that certain persons, once they reacted to her “authoritarian possessiveness,” broke with Eddy and became teachers of others who later led the major branches of New Thought. One of them was Emma Curtis Hopkins, who had been the editor of the Christian Science Journal under the direction of Eddy and who was dismissed in October 1885, reportedly for reading other metaphysical books besides Eddy’s writings (:141). Braden writes that “she was an extremely able individual, with ideas very much her own, and with the ability to communicate them to others. She could not accept the role assigned to her by Mrs. Eddy, and so became an independent teacher.”

Teacher of Teachers

After her dismissal in Boston, Hopkins moved to Chicago in 1887, and opened what would later be called the Emma Hopkins College of Metaphysical Science. She was called the “teacher of teachers,” because a number of her students went on to found their own churches or to become prominent in the New Thought Movement. Among her students were Charles and Myrtle Fillmore, founders of the Unity School of Christianity; H. Emilie Cady, author of the Unity textbook “Lessons in Truth;” as well as Frances Lord; Annie Rix-Militz; George Edwin; Malinda E. Cramer, co-founder of Divine Science; Ella Wheeler Wilcox, New Thought poet; Elizabeth Town; and considerably later Ernest Holmes, founder of the Church of Religious Science.

Meager formal training of ministers

Braden writes (:146-7) that the seminary declined to have “chairs of Church History, or Homiletics, or Ethics, or Dogmatic Theology, as is usual in Theological Seminaries” and comments that this set the “fundamental characteristic of the whole teaching philosophy of the metaphysical movement in general, one that probably accounts for the meager formal training required by all the groups of those who minister or who teach in them.”

Enlightened Leadership

However Hopkins was way ahead of her times in the freedom offered students in a group activity which the faculty of the seminary became. Her innate teaching quality shows in the leadership her teaching quickened in students who established independent movements now ministering to mankind (“Emma Curtis Hopkins” wwwhubs).

Leadership role of women and feminine theology in New Thought

In the first graduation ceremony of the Emma Hopkins College of Metaphysical Science in 1889, Hopkins graduated a total of twenty-two individuals of which twenty were women. According to Gail Harley (:1) she actively assigned women a prominent place in her ministry as ordained pastors and she taught that the third person of the Trinity was the Holy Mother or Comforter. Harley says (:74-78) that although the concept of Father-Mother God originated with the Shakers and was used by Eddy, Hopkins “was the first religious teacher of her time to break away from the dominant Protestantism of the nineteenth century, create an alternative feminist theology, and attract a sizable following for this new theology.”

John Rankin on Hopkins

An excellent series on the Mysticism of Emma Curtis Hopkins is available at: http://www.truthunity.net/audio/john-rankin/the-mysticism-of-emma-curtis-hopkins

Eric Butterworth on Hopkins (Antecedents: the Fillmores)