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Richard Rohr's Daily Meditation
From the Center for Action and Contemplation
Week Nineteen
Julian of Norwich
There Is No Anger in God
Thursday, May 14, 2020
Author and Episcopal priest Mary Earle explores the difficult questions that beset individuals during Julian’s time as well as our own. She writes,
In a social and cultural context [the fourteenth century was] so saturated with suffering and death, it is no wonder that many believers interpreted these [plagues] as clear signs of God’s anger with humanity. (Certainly, we still see vestiges of this way of interpreting events) . . . The underlying theology draws on a medieval doctrine known as substitutionary atonement . . . [which] held (as it still does today) that because of our many sins, we owe God a debt we can never repay—our burden of debt is so vast and we are finite. That is why Jesus, by dying on the cross, offers himself . . . as a sacrifice in order to satisfy the Father’s wrath. It is easy to see how this theology in its crudest form evolved into a belief in an angry and vengeful God, visiting humanity with punishing events. [1]
Thus in Julian’s day popular devotional art often depicted horrific scenes of the Last Judgment, scenes in which souls were being cast into hell, tortured endlessly by devils. Laymen and [lay]women of the fourteenth century would have constantly been wrestling with the “Why?” of suffering and the wrath of God. . . . When someone receives a terminal diagnosis, or a sudden death occurs, or a natural disaster devastates a region, the first question that occurs is usually, “Why me?”. . . The context out of which Julian writes, although in some ways so remote from our own, is one full of universal questions and themes. . . .
One of Julian’s most radical insights, with which I fully concur, is that there can be no wrath in God. Mary Earle continues,
Julian’s radical insistence that we know there is “no anger in God” [2] directs us all to look at ways in which we project our own bitterness, anger, and vengeance upon God. In a resolutely maternal way, she encourages us to grow up, to cast aside our immature and punitive images of God, and to be honest with ourselves about our own actions that have their roots in spiritual blindness. . . .
Julian tells us, again and again, in a variety of ways, that God is our friend, our mother and our father, as close to us as the clothing we wear. She employs homely imagery and language, the vocabulary of domesticity, to tell us her experience. At the same time, she demonstrates a degree of sophisticated theological language. Julian is firm and steady on these points:
- God is One.
- Everything is in God.
- God is in everything.
- God transcends and encloses all that is made.
The only point I would add to that list from my own study of Julian is that she really believes that God is Love.
Gateway to Action & Contemplation:
What word or phrase resonates with or challenges me? What sensations do I notice in my body? What is mine to do?
Prayer for Our Community:
O Great Love, thank you for living and loving in us and through us. May all that we do flow from our deep connection with you and all beings. Help us become a community that vulnerably shares each other’s burdens and the weight of glory. Listen to our hearts’ longings for the healing of our world. [Please add your own intentions.] . . . Knowing you are hearing us better than we are speaking, we offer these prayers in all the holy names of God, amen.
Listen to Fr. Richard read the prayer.
Story from Our Community:
Grief creates a strange disorientation to time. It suspends you from the world around. Hours stretch on while minutes fly by. Reality becomes permeable. Life zooms in on the most essential functions—eating, breathing, sleeping. The most crucial elements of existence become crystal clear, situated on the point of a pin—love, time, substance. We are all here, suspended in time together. We grieve a collective grief. –D. Ainsworth
[1] I am thankful that in my own Franciscan tradition, John Duns Scotus (c. 1266–1308) taught us an “alternative orthodoxy” that we often call “at-one-ment.” You can read Chapter 12 of my book The Universal Christ for a greater explanation of the topic.
[2] Julian of Norwich, The Fifth Revelation, ch. 13 (Long Text).
Adapted from Mary C. Earle, Julian of Norwich: Selections from Revelations of Divine Love—Annotated & Explained (SkyLight Paths: 2013), xxi-xxii, xxiv.
Image credit: Revelations of Divine Love (detail), mid-15th century, (Add MS 37790) f. 97r from The British Library Manuscript, The British Library, London, England.
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News from the CAC
Another Name for Every Thing Season 3
Richard Rohr, Paul Swanson and Brie Stoner wrap up another season of our podcast dedicated to unpacking the wisdom in “The Universal Christ.” From practicing emotional buoyancy to finding wonder and awe in mundanity, listeners explore the deep connection between action and contemplation. Listen on our website or wherever you subscribe to podcasts.
Oneing: Liminal Space
Explore what Richard Rohr calls “love and acceptance of the unknown” in our newest issue of Oneing, available now. Richard Rohr, Russ Hudson, Felicia Murrell, and other spiritual teachers open up about their own personal experiences of liminal spaces. From raw discomfort to the terrifying unknown, discover a path to the transformation of consciousness in Oneing: Liminal Space.
Action & Contemplation
2020 Daily Meditations Theme
What does God ask of us? To act justly, to love mercy, and to walk humbly with God. —Micah 6:8
Franciscan Richard Rohr founded the Center for Action and Contemplation in 1987 because he saw a deep need for the integration of both action and contemplation. If we pray but don’t act justly, our faith won’t bear fruit. And without contemplation, activists burn out and even well-intended actions can cause more harm than good. In today’s religious, environmental, and political climate our compassionate engagement is urgent and vital.
In this year’s Daily Meditations, Father Richard helps us learn the dance of action and contemplation. Each week builds on previous topics, but you can join at any time! Click the video to learn more about the theme and to find reflections you may have missed.
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Inspiration for this week's banner image: Julian [of Norwich] experienced . . . sixteen visions, or “showings” as she called them, all on one May night in 1373 when she was very sick and near death. As a priest held a crucifix in front of her, Julian saw Jesus suffering on the cross and heard him speaking to her for several hours . . . then she patiently spent twenty years as an anchorite in contemplation and prayer, trusting God to help her discern the deeper meanings to be found in the visions. Finally, she wrote a long [text] titled Revelations of Divine Love. —Richard Rohr
