DOCSLIB.ORG

The Julian of Norwich Center’S Ministry to Continue

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Julian of Norwich Center’S Ministry to Continue I have called you by name, you are mine. You are precious in my sight and I love you. Charitable contributions allow — Isaiah 43:1,4 The Julian of Norwich Center’s ministry to continue. Please make your tax-deductible gift to St. Bede’s here are times when life feels full of meaning and a sense of divine Episcopal Church for The Julian of purpose, when one has an abiding sense that all is well. Norwich Center. There are also times on the journey when we feel there must be something more to life. The Julian of We may experience a feeling of longing. Or a Norwich Center lingering sense of hurt or loss. Or perhaps our prayer life, once rich and meaningful, now St. Bede’s Episcopal Church seems pointless and dry. The Julian of Norwich Center is a place to give voice to these feelings and longings. It is a place to reflect on your daily life, to discover God’s presence and activity in all the moments of your day, to seek the One who seeks you where you are each day, to develop a greater awareness of The Julian of God’s steadfast acceptance and love. Norwich Center St. Bede’s Episcopal Church 2601 Henderson Mill Road | Atlanta, GA 30345 770-938-9797 x27 The Julian of Norwich Center St. Bede’s Episcopal Church he mission of the Julian of Norwich Center is to to help you know God’s pres- with God, growing to a place The Director Green Bough House of ence that is within you and of resting in God’s abiding The Reverend Lynnsay A. Prayer. Lynnsay has addition- offer a space to grow more deeply in relationship enfolding you. presence. Buehler, an Episcopal Priest, is al training in pastoral coun- with God. The Center provides spiritual direction to the spiritual director of The seling, as well as marriage and Becoming Whole Julian Of Norwich Julian of Norwich Center. family therapy, from Georgia individuals and groups, teaching contemplative prayer Spiritual direction is about Julian of Norwich served as an Baptist Medical Center. Since accompanying you on the anchoress, living in an A graduate of Duke 1988, she has served as an and the stages of the spiritual journey. way to union with God. anchorhold attached to St. University and Candler Education for Ministry (EfM) Along the way, there are dark Julian’s Church in the city of School of Theology, Emory mentor. She is an Associate of moments: painful, dry, Norwich, England. The cell University, Lynnsay received Green Bough House of A Spiritual Journey accompanies you as your eyes lonely, scary, and maddening had a window to the church her training in spiritual Prayer, a Member of the With A Companion open more and more to see ones. There are times when and altar, and a window to the direction and various practices American Association of God’s movement in your life Pastoral Counselors, and a A spiritual director does not one is faced with discerning outside for passersby who of prayer at The Jesus Center and in Creation. member of Spiritual Directors actually “direct” your journey and making difficult choices. came to seek counsel. The of Atlanta. She received train- International. but helps you recognize God’s There are seasons of loss and Julian of Norwich Center mir- ing in Centering Prayer at invitation to move closer to Guides For The Journey grief. The director has known ror’s Julian’s relationship to the God. The director’s role is to When appropriate, the director these dark moments, also, church. It is a place connected listen and to watch with you may suggest a particular and will stand with you in to the church, but on the side to help you identify, honor method of prayer, or a passage the darkness. Other moments of the church to offer a quiet, and grow in trust of the of scripture with which to pray. are filled with revelations and safe place for those who come. particular way in which you It may be a book for you to insights of your unique voice experience God. read, or a movie to watch, an and gifts, calling and true action to try, or an activity from self. At these times, the A spiritual director is a com- which to refrain. director celebrates these gifts panion on your journey with and graces with you. God, as you grow in learning Each suggestion is made with to discern the gifts, invitations the hope of guiding you from Julian of Norwich said, “God and graces that God is offer- the place of isolation in which is nearer to us than our own “Rest in the goodness of God, for that goodness ing you. The director also your emotional wounds seem soul, for God is the ground listens to hear the way in to be the enemy, to a place of on whom our soul stands.” reaches to the depths of our needs.” which any emotional pain or growing freedom in which you wounds may hinder you from are learning to befriend every With God’s help, you and the receiving God’s delight and part of yourself. The director is director journey together as love for you. The director with you each step of the way, you deepen your relationship —Julian of Norwich.
Load more

Recommended publications
  • Prayers for the Journey
    PRAYERS FOR THE JOURNEY Julian of Norwich St Columba St Bede Bishop W. J. Carey A Prayer for Night Thomas Merton Dietrich Bonhoeffer From the Black Rock Prayer Book Prayers and Images for Reflection Julian of Norwich God said not: Thou shalt not be tempted, Thou shalt not be afflicted BUT Thou shalt not be overcome. Our falling hindereth him not to love us. Love was his meaning. Thou art enough to me. May 8, 1353 “It is enough, my Lord, enough indeed, My strength is in Thy might, Thy might alone.” St Columba Alone with none but Thee, O Lord, I journey on my way. What need I fear, if Thou art near, O King of night and day? More safe am I within Thine hand Than if an host did round me stand. St Bede Christ is the morning star who, when the night of this world is past, brings to his saints the promise of life and opens everlasting day. Alleluia. Durham Cathedral, Bede died in 735 a.d. A Prayer by Bishop W. J. Carey O Holy Spirit of God, come into my heart and fill me. I open the windows of my soul to let Thee in. I surrender my life to Thee. Come and possess me, fill me with light and truth. I offer to Thee the one thing I really possess: my capacity for being filled by Thee. Of myself I am an empty vessel. Fill me so that I may live the life of the Spirit: the life of Truth and Goodness; the life of Beauty and Love; the life of Wisdom and Strength.
    [Show full text]
  • 1 Aquinas, Treatise on Law, Summa Theologiae [1272], 2.1, 9780895267054 Gateway Trans
    PROGRAM OF LIBERAL STUDIES JUNIOR READING LIST PLS 33101, SEMINAR III Students are asked to purchase the indicated editions. With Instructor’s permission other editions may be used. Students are expected to have done the first reading when coming to the first meeting of the seminar. 1 Aquinas, Treatise on Law, Summa Theologiae [1272], 2.1, 9780895267054 Gateway trans. Parry, Questions 90-93 2 Aquinas, Treatise on Law, Summa Theologiae, Questions 94-97 3 Aquinas, On Faith, Summa Theologiae 2.2, trans. Jordan, 9780268015039 Notre Dame Prologue-Pt 2-2, Quest 1, 2, (Art 1-4, 10), 3, 4, (Art 3-5) 4 Aquinas, On Faith, Summa Theologiae, Questions 6, 10 5 Dante, The Inferno, The Divine Comedy [1321], 9780553213393 Bantam Cantos 1-17, trans. Mandelbaum 6 Dante, The Inferno, Cantos 18-34 7 Dante, Purgatorio, Cantos 1-18, trans. Mandelbaum 9780553213447 Bantam 8 Dante, Purgatorio, Cantos 19-33 9 Dante, Paradiso, Cantos 1-17, trans. Mandelbaum 9780553212044 Bantam 10 Dante, Paradiso, Cantos 18-33 11 Petrarch, "Ascent of Mount Ventoux" [1336] and "On His 9780226096049 Chicago Own Ignorance and That of Many Others" [1370], trans Nachod, in The Renaissance Philosophy of Man, ed. Cassirer, Kristeller, Randall 12 Chaucer, The Canterbury Tales [1387-1400], trans. Coghill, "Prologue," 9780140424386 Penguin "Knight’s Tale," "Millers Tale," and "Nun’s Priest Tale" (each tale with accompanying prologues and epilogues where appropriate) 13 Chaucer, Canterbury Tales, "Pardoner’s Tale," "Wife of Bath’s Tale," "The Clerk’s Tale," "Franklin’s Tale," and "Retraction" (each tale with accompanying prologues and epilogues where appropriate) 14 Julian of Norwich, Showings [1393], trans.
    [Show full text]
  • What Julian Saw: the Embodied Showings and the Items for Private Devotion
    religions Article What Julian Saw: The Embodied Showings and the Items for Private Devotion Juliana Dresvina History Faculty, University of Oxford, 41-47 George St, Oxford OX1 2BE, UK; [email protected] Received: 28 February 2019; Accepted: 29 March 2019; Published: 2 April 2019 Abstract: The article traces potential visual sources of Julian of Norwich’s (1343–after 1416) Revelations or Showings, suggesting that many of them come from familiar everyday devotional objects such as Psalters, Books of Hours, or rosary beads. It attempts to approach Julian’s text from the perspective of neuromedievalism, combining more familiar textual analysis with some recent findings in clinical psychology and neuroscience. By doing so, the essay emphasizes the embodied nature of Julian’s visions and devotions as opposed to the more apophatic approach expected from a mystic. Keywords: revelations; mysticism; ekphrasis; neuromedievalism; neuroarthistory; psychohistory; Julian of Norwich; visions; sleep paralysis; psalters; books of hours; rosary beads 1. Introduction This paper has a very simple thesis to illustrate: that a lot, if not most of theology, found in the writings of Julian of Norwich (1343–after 1416)—a celebrated mystic and the first English female author known by name—comes from familiar, close-to-home objects and images. Images are such an integral aspect of our existence that the famous neuroscientist Rodolfo Llinás, and many after him, claimed that our brain is about making images (Llinás and Paré 1991; Damasio 2010, pp. 63–88). However, such complicated private visual experiences as dream-visions or mystical revelations are insufficient to synthesise knowledge per se, particularly if understood as aimed at a broader community.
    [Show full text]
  • Copyrighted Material
    18 Chapter 1 Julian in Context The contemporary rediscovery of the fourteenth‐century anchoress, Julian of Norwich, as an important mystical writer, theological thinker, and spiritual teacher has inevitably led to a great deal of speculation about her origins and life. Whatever the long‐term value of Julian’s teach- ings, no mystical or theological writing exists on some ideal plane removed from the historical circumstances in which it arose.1 Julian’s possible background and her historical context affect our con- temporary interpretation of what she wrote. Without some awareness of her context, it is all too easy to make Julian an honorary member of our own times or to pick and choose the aspects of her writings that appeal to us or to make overall judgments about her without seeking to honor what she herself intended to communicate in her writings. ­Who was Julian? Who Julian was, her social background, her education, her life experience prior to becoming an anchoress, when she became an anchoress – even where she was born – are all matters of speculation. The name “Julian” by which she is known is also likely to have been an adopted one. It was quite common for medieval anchorites and anchoresses to assume the name of the church to which their anchorhold (or cell) was physically attached. In COPYRIGHTEDthe case of Julian of Norwich, her MATERIALanchorhold was next to the parish church of St Julian Timberhill in Norwich which survives in reconstructed form to this day. The church has been known by that name since the tenth century but it is not absolutely clear to which St Julian it is dedicated.
    [Show full text]
  • 3: Julian of Norwich
    7/7/2016 Essentials of Mysticism - Evelyn Underhill 3: Julian of Norwich ALL that we know directly of Julian of Norwich — the most attractive, if not the greatest of the English 183 mystics — comes to us from her book, The Revelations of Divine Love, in which she has set down her spiritual experiences and meditations. Like her contemporaries, Walter Hilton and the author of The Cloud of Unknowing, she lives only in her vision and her thought. Her external circumstances are almost unknown to us, but some of these can be recovered, or at least deduced, from the study of contemporary history and art; a source of information too often neglected by those who specialize in religious literature, yet without which that literature can never wholly be understood. Julian, who was born about 1342, in the reign of Edward III, grew up among the surroundings and influences natural to a deeply religious East Anglian gentlewoman at the close of the Middle Ages. Though she speaks of herself as " unlettered," which perhaps means unable to write, she certainly received considerable education, including some Latin, before her Revelations were composed. Her known connection with the Benedictine convent of Carrow, near Norwich, in whose gift was the anchorage to which she retired, suggests that she may have been educated by the nuns; and perhaps made her first religious profession at this house, which was in her time the principal "young ladies' school" of the Norwich diocese, and a favourite retreat of those adopting the religious life. During her most impressionable years she must have seen in 184 their freshness some of the greatest creations of Gothic art, for in Norfolk both architecture and painting had been carried to the highest pitch of excellence by the beginning of the fourteenth century.
    [Show full text]
  • Willing to Know God
    Willing to KnoW god Willing to Know God dreamerS and viSionarieS in the later middle ageS Jessica Barr t h e o hio State Univer S i t y P r e ss · C o l U m b us Copyright © 2010 by The Ohio State University. All rights reserved. Library of Congress Cataloging-in-Publication Data Barr, Jessica (Jessica Gail), 1976– Willing to know God : dreamers and visionaries in the later Middle Ages / Jessica Barr. p. cm. Includes bibliographical references and index. ISBN-13: 978-0-8142-1127-4 (cloth : alk. paper) ISBN-10: 0-8142-1127-5 (cloth : alk. paper) ISBN-13: 978-0-8142-9226-6 (cd-rom) 1. Literature, Medieval—History and criticism. 2. Visions in literature. 3. Dreams in litera- ture. 4. Marguerite, d’Oingt, ca. 1240–1310—Criticism and interpretation. 5. Gertrude, the Great, Saint, 1256–1302—Criticism and interpretation. 6. Julian, of Norwich, b. 1343—Criti- cism and interpretation. 7. Pearl (Middle English poem)—Criticism, Textual. 8. Langland, William, 1330?–1400? Piers Plowman—Criticism and interpretation. 9. Chaucer, Geoffrey, d. 1400. House of fame—Criticism and interpretation. 10. Kempe, Margery, b. ca. 1373. Book of Margery Kempe. I. Title. PN682.V57B37 2010 809ꞌ.93382—dc22 2010000392 This book is available in the following editions: Cloth (ISBN 978–0-8142–1127–4) CD-ROM (ISBN 978–0-8142–9226–6) Cover design by DesignSmith Type set in Times New Roman Printed by Thomson-Shore, Inc. The paper used in this publication meets the minimum requirements of the American Na- tional Standard for Information Sciences—Permanence of Paper for Printed Library Materials.
    [Show full text]
  • Download a Pdf File of This Issue for Free
    Issue 30: Women in the Medieval Church Women in the Medieval Church: Did You Know? Jeannette L. Angell is a doctoral candidate in history and liturgics at the School of Theology, Boston University. The first autobiography in the English language was written by a Christian woman, Margery Kempe, who lived in the early 1400s. In the early Middle Ages, it was not uncommon for an abbess (the female head of a religious community) to rule “double” communities of both men and women. One who did so was Hilda of Whitby (614–680), whose abbey became famous for its learning and libraries. Five future bishops were trained in her community, and kings and rulers sought her advice. Many women joined the Crusades. They began to be required to gain their husbands’ consent before leaving. Christian women often corresponded with—and gave advice to—the most prominent leaders of their day. Heloise (better known for her relationship with famous philosopher Peter Abelard) maintained a significant exchange with Peter the Venerable, the influential abbot of Cluny. The two discussed theology and spirituality at length. Anselm, later Archbishop of Canterbury (1093–1109), corresponded with Queen Matilda on matters of religion. Of all the recognized saints between 500 and 1200, about 15 percent were women. Some Anglo-Saxon queens appointed bishops. Queen Emma of Normandy, one of the most powerful people in England in the early eleventh century, clearly did so. So did Edith, wife of Edward the Confessor, the English king who built Westminster Abbey. Brigid of Ireland was said to have been consecrated a bishop.
    [Show full text]
  • The Censored Pulpit: Julian of Norwich As Preacher
    The Censored Pulpit: Julian of Norwich as Preacher Donyelle C. McCray In partial fulfillment of the Doctor of Theology Degree Duke Divinity School The Censored Pulpit: Julian of Norwich as Preacher by Donyelle C. McCray Date: December 1, 2014 Approved: Charles L. Campbell, Supervisor ________________________ G. Sujin Pak ________________________ Susan J. Dunlap ________________________ Richard Lischer Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Theology in the Divinity School of Duke University 2014 ABSTRACT The Censored Pulpit: Julian of Norwich as Preacher by Donyelle C. McCray Date: December 1, 2014 Approved: Charles L. Campbell, Supervisor ________________________ G. Sujin Pak ________________________ Susan J. Dunlap ________________________ Richard Lischer An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Theology in the Divinity School of Duke University 2014 Copyright by Donyelle C. McCray 2014 Abstract This dissertation consists of a homiletical reading of Julian of Norwich’s life and work. While Julian is often classified as a mystic or theologian, she may be better categorized as a preacher in light of contemporary homiletical theory. Julian becomes decipherable as a preacher on a performative level when one attends to the apostolic dimensions of her anchoritic vocation and the particular ways John the Baptist serves as a model for medieval English anchoriticism. Her writings clearly fit within the ambit of the English medieval sermon genre, but censorship likely reduced her audience and contributed to her illegibility as a preacher. Julian displays proclamatory intent through direct statements and by aligning herself with celebrated preachers like Saint Cecelia, Mary Magdalene, and the Apostle Paul.
    [Show full text]
  • The Writing and Reception of Catherine of Siena
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 6-2017 Lyrical Mysticism: The Writing and Reception of Catherine of Siena Lisa Tagliaferri Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/2154 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] LYRICAL MYSTICISM: THE WRITING AND RECEPTION OF CATHERINE OF SIENA by LISA TAGLIAFERRI A dissertation submitted to the Graduate Faculty in Comparative Literature in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2017 © Lisa Tagliaferri 2017 Some rights reserved. Except where otherwise noted, this work is licensed under a Creative Commons Attribution- NonCommercial 4.0 International License. Images and third-party content are not being made available under the terms of this license. https://creativecommons.org/licenses/by-nc/4.0/ ii Lyrical Mysticism: The Writing and Reception of Catherine of Siena by Lisa Tagliaferri This manuscript has been read and accepted for the Graduate Faculty in Comparative Literature in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. 19 April 2017 Clare Carroll Chair of Examining Committee 19 April 2017 Giancarlo Lombardi Executive
    [Show full text]
  • "There Is a Threeness About You": Trinitarian Images of God, Self, and Community Among Medieval Women Visionaries Donna E
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 8-31-2011 "There is a Threeness About You": Trinitarian Images of God, Self, and Community Among Medieval Women Visionaries Donna E. Ray Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Recommended Citation Ray, Donna E.. ""There is a Threeness About You": Trinitarian Images of God, Self, and Community Among Medieval Women Visionaries." (2011). https://digitalrepository.unm.edu/hist_etds/65 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. “THERE IS A THREENESS ABOUT YOU”: TRINITARIAN IMAGES OF GOD, SELF, AND COMMUNITY AMONG MEDIEVAL WOMEN VISIONARIES BY DONNA E. RAY B.A., English and Biblical Studies, Wheaton College (Ill.), 1988 M.A., English, Northwestern University, 1992 M.Div., Princeton Theological Seminary, 1995 S.T.M., Yale University, 1999 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy History The University of New Mexico Albuquerque, New Mexico July, 2011 ©2011, Donna E. Ray iii DEDICATION For Harry iv ACKNOWLEDGMENTS I would like to thank my committee members, Dr. Timothy Graham, Dr. Nancy McLoughlin, Dr. Anita Obermeier, and Dr. Jane Slaughter, for their valuable recommendations pertaining to this study and assistance in my professional development. I am also grateful to fellow members of the Medieval Latin Reading Group at the UNM Institute for Medieval Studies (Yulia Mikhailova, Kate Meyers, and James Dory-Garduño, under the direction of Dr.
    [Show full text]
  • The Soteriology of Julian of Norwich and Vatican Ii: A
    THE SOTERIOLOGY OF JULIAN OF NORWICH AND VATICAN II: A COMPARATIVE STUDY by Josephine Maria Pace A Thesis subnitted to the Faculty of Theology of the University of St. Michael's College and the Department of Theoloqy of the Toronto SchooL of Theology in partial fulfillment of the requirements for the degree of Master of Arts in Theolow awarded by the University of St. Michael's College TORONTO 1997 (c) Josephine M. Pace National Liirary Bibliothèque nationale 1*1 ofCanada du Canada Acquisitions and Acquisitions et Bibliographie Services senrices bibliographiques 395 WelTmgtm Street 395, nie Wellington OttawaûN KlAON4 OitawaON KiAON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant a la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distri'bute or sell reproduire, prêter, distnher ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantie1s may be priuted or otheMrise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits saas son permission. autorisation. ABSTRACT The purpose of this thesis is to provide a comparative study of the soteriology of Julian of Norwich in fourteenth century England and that of the Second Vatican Council (1962-65).
    [Show full text]
  • INSIGHTS for SPIRITUAL RESILIENCE .Pptx
    FOSTERING A CULTURE OF RESILIENCE PSYCHO-SPIRITUAL INSIGHTS FOR MINISTRY FR. DANIEL RENAUD, OMI (http://www.linktr.ee/drenaud2020) PROLOGUE: RESCUED VS REDEEMED ► The Lazarus story is a way for early Christians to understand that Jesus does not usually give special exemptions for his friends. Jesus treats Lazarus the way he is treated by God. ► Jesus on the Cross is intimately and deeply loved by the Father, yet he is not spared humiliation, pain, and death. Jesus is jeered by the crowd but there is no rescue. ► “…Jesus never promised us rescue, exemptions, immunity from cancer, or escape from death.” (Rolheiser, The Passion and the Cross, 2015) ► “The cross and resurrection of Jesus reveal a redeeming, not a rescuing, God.” © Fr. Daniel Renaud, OMI 3/10/21 SOME PSYCHOLOGICAL IMPACTS OF MINISTRY ► COMPASSION FATIGUE: vicarious or secondary trauma, emotional residue of exposure that counselors, ministers, other helping professionals have from working with people as they are hearing their trauma stories and become witnesses to the pain, fear, and terror that trauma survivors have endured. ► Data shows that helping professionals who are most deeply affected by their work are often the best and the brightest in the field- they are the most caring of individuals! ► Response to CF: Professional support or caregiver group, make self-care a priority, network of friends, taking time off, reorganizing schedule © Fr. Daniel Renaud, OMI 3/10/21 INDIVIDUAL PRACTICES FOR RESILIENCE ► Some practices that prevent, offer an antidote to and prepare for lockdown, grief and compassion fatigue for individuals: Self-soothing, self compassion, sleep and dream work, and contemplative prayer as divine therapy (developed in next slides) ► The focus of those individual practices, as Teresa of Avila said of mental prayer or heartfulness (and not mindfulness), is to develop love of neighbor, humility and detachment; we self-soothe to become soothing, we are self-compassionate to be compassionate, we rest to be restful, we do contemplative prayer to be a contemplative presence © Fr.
    [Show full text]