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 JULIANA

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JX7LIAM

and piety of Juliana, and much more her entreaties and reproaches, he incited the populace against her. She fled to the cell of St. Eve of Liege, and then to a house given her by John, a canon of Lausanne. Vin- dicated in the courts through the influence of Robert de Thorate, Bishop of Liege, she was restored to her position in the community, and Roger was deposed. But in 1247 Roger was again in power, and succeeded once more in driving out the saint. Juliana found refuge at Namur and then at Fosses, where she passed the last years of her life in seclusion. At her own request she was buried at Villiers. After her death a number of miracles occurred at her intercession (.A.cta SS., April, I, 435 sq.). In 1S69 Pius IX ratified her veneration and permitted the oflice and Mass in her honour. Her feast is on 6 April.

Messenger of the Sacred Heart (189S), 221; Irish Eccl. Record (1893), 1010; .MoNCHAMP, Les rcliques de Ste- Julienne deCornil- lon (Lifege. 1S9S); Schurmans in Ann. sac. archeol. Nivelles, VH (Nivelles. 1899), 1-68; Chevauer, Bio-Bibl.

Francis Mershman.

Juliana of Norwich, English mystic of the four- teenth century, author or recipient of the vision con- tained in the book known as the " Sixteen Revelations of Divine Love". The original form of her name ap- pears to have been Julian. She was probably a Bene- dictine nun, hving as a recluse in an anchorage of which traces still remain in the east part of the church- yard of St. Julian in Norwich, which belonged to Car- row Prior}', .\ccording to her book, this revelation was "shewed" to her on 8 or 14 May (tlie readings differ), 1373, when she was thirty years and a half old. This would refer her birth to the end of 1342. Her statement, that "for twenty years after the time of this shewing, save three months, I had teaching in- wardly", proves that the book was not written before 1393. An early fifteenth-century manuscript, recently purchased for the British Museimi from the Amherst library, states that she "yet is on life. Anno Domini 1413". It is probable that this is the manuscript cited by Francis Blomefield, the eighteenth-century historian of Norfolk, and that a misreading of the date led to the statement that she was still living in 1442. .Vttempts have been made to identify her with Lady Julian Lampet, the anchoress of t'arrow, refer- ences concerning legacies to whom occur in documents from 1426 to 147S; but this is manifestly impossible. The newly-discovered manuscript differs considerably from the complete version hitherto known, of which it is a kind of condensation, lacking the beginning and the end. Only three, much later, manuscripts of the fuller te.xt are known to exist. The earliest, in the Bibliotheque Nationale at Paris (from which the book was first edited bj' Serenus de Cressy in 1670), dates from the sixteenth century; the other two, both in the British Museum and not independent of each otlier, belong to the seventeenth. The better of the latter, which was edited in a modernized form by Grace Warrack in 1901, is evidently a copy of a much earlier original.

Whatever be their precise date, these "Revela- tions", or "Shewings", are the most perfect fruit of later medieval mysticism in England. Juliana de- scribes herself as " a simple creature unletteretl " when she received them; but, in the years that intervened between the vision and the composition of the book, she evidently acquired some knowledge of theological phraseology, and her work appears to show the in- fluence of Walter Hilton, as well as neo-Platonic anal- ogies, the latter probably derived from the anony- mous author of the "Divine Cloud of Unknowing". There is one passage, concerning the place in Christ's side for all mankind that sliall be saved, which argues an acquaintance with the letters of St. Catherine of Siena. The psychological insight with which she describes her condition, distingtiishing the manner of her vision and recognizing when she has to deal with

a mere delusion, is worthy of St. Teresa. \Mien seemingly at the point of death, in the bodily sickness for which she had prayed in order to renew her spir- itual life, she passes into a trance while contemplating the crucifix, and has the vision of Christ's sufferings " in which all the shewings that follow be grounded and joined ".

The book is the record of twenty years' meditation upon that one experience; for, "when the shewing, which is given for a time, is passed and hid, then faith keepeth it by grace of the Holy Ghost unto our lives end ". More than fifteen years after, she received "in ghostly imderstanding " the explanation, the key to all religious experience: "What? wouldest thou wit thy Lord's meaning in this thing? Wit it well: Love was His meaning. Who sheweth it thee? Love. Wherefore sheweth He it thee? For love. Hold thee therein, thou shalt wit more in the same. But thou shalt never wit therein other without end." With this illumination, the whole mystery of Reilemption and the purpose of human life become clear to her. and even the possibility of sin and the existence of evil does not trouble her, but is made "a bliss by love". This is the great deed, transcending our reason, that the Blessed Trinitj' shall do at the last day: "Thou shalt see thyself that all manner of thing shall be well." Like St. Catherine, Juliana has little of the dualism of body and soul that is frequent in the mystics. God is in our " sensuality " as well as in our " substance ", and the body and the soul render mutual aid: "Either of them take help of other till we be brought up into stature, as kind worketh." Knowledge of God and knowledge of self are inseparaljle: we may never come to the knowing of one without the knowing of the other. " God is more nearer to us than our own soul ", and "in falling and in rising we are ever preciously kept in one love." She lays special stress upon the "homeliness" and the "courtesy" of God's dealings with us, "for love maketh might and wisdom full meek to us." With this we must correspond by a happy confidence; "failing of comfort" is the "most mischief " into which the soul can fall. In the BIes.sed Virgin the Lord would have all mankind see how they are loved. Throughout her revelation Juliana sub- mits herself to the authority of the Church: "I yield me to our mother Holy Church, as a simple child oweth."

Sixteen Revelations of Divine Love, shewed to a Devout Servant of Our Lord, called Mother Juliana, an Anchorete of Norwich, ed. Ckesst, 1670 (reprinted, London, 1843); ed. Collins (London and Derby, 1877); ed. Warrack (London, 1901); ed. Tyrrell (London, 1902); Blomefield, An Essay towards a Topographi- cal History of the County of Norfolk. IV (London, 1806); Rye, Carrow Abbey otherwise Carrow Priory (Norwich, 1889); Inge, Studies of English Mystics (London, 1906); British Museum, Add., MS. 37790.

Edmund G. Gardner.

Julianists. See Eutychianism.

Julian of Eclanum, b. about 3S6; d. in Sicily, 454; the most learned among the leaders of the Pelagian movement and Bishop of Eclanum near Beneventum. He was the son of Memorius, a bishop in Apulia, and his ecclesiastical career began in his father's church, where he was ordained lector and subsequently deacon. .A.bout 417 he was raised to episcopal rank by Innocent I, and placed in charge of a scevariously styled Eclana, Eclanum, Ecula)uini,^£da- num or ^Eculan urn. There is no means of deciding how Julianus, who enjoyed an envialile reputation for learning, zeal, and sanctity, was led to ally himself with the Pelagian party. When Pope Zosimus issued, in 418, his" EpistolaTractatoria", Julianus was one of the eighteen Italian bishops who refused to subscribe to the condemnation of Pelagius which it contained. In consequence of this refusal he was exiled under the decree of the Emperor Honorius, which pronounced banishment against Pelagius and his sympathizers. Driven from Italy in 421, he commenced an active