Ten Visions In Julian's Teachings

Julian or Norwich was a 14th and 15th century English anchoress. Having lived a life of religious seclusion, she is remembered for her mystical theology. She details sixteen visions she had in her written works, she is known for being able to express the content of her visions well an for describing God as a mother.
Julian describes the relationship of the Christian to the effects of the fall of Adam and to the work of Christ. She speaks of Christians as having the wretchedness of Adam in them, yet trusting in Christ who protects them from this and ultimately raises them to salvation (127). She mentions the experience of trusting God, where we hate our evil inclinations. We gain joy from this an sorrow, and this mixture continues all our
Similarly, the Son is Mother, brother and savior (128). Curiously, she does not assign such a definite identity to the Holy Spirit. Rather, the Spirit is spoken of in terms of roles or gifts. So the Spirit rewards, gives, helps and has grace (129). She goes on to advance a curious argument concerning Christ. Namely, that Jesus is our Mother first because he created us, and secondly because he took our nature. As such, he is our Mother both spiritually and bodily. All of this seems somewhat like a strained attempt to demonstrate that Motherhood is an aspect of God. Indeed, while there are occasional references to feminine aspects of God in the Bible, there seems to be little evidence for such a strident categorization of an aspect of God as Mother, on par with His aspects of Father and Lord. Furthermore, it is unclear what roles Motherhood satisfies that could not be ascribed to Fatherhood. For instance, why creating us and taking our nature makes Jesus specifically a Mother is unclear. She moves to an idea concerning how God reveals Himself to us. For her, He does this in three ways. First, through reason, secondly through the teaching of the church, and thirdly through the inward grace
If you do this you will have peace, unlike those who are irreligious. Christ is ready to come to us, but we must make room in our hearts. When we are ready for him in this way, we experience intimacy with him. In order for our hearts to be truly ready, then, we must both make room for Christ and shun all other intruders. When we have Christ, all our wants for various things are in fact satisfied. Indeed, no human friend can be of such quality, for they are frail and share in mortality with us (131). Indeed, friends often turn aside from us and become our enemies. So we must realize that we are foreigners in this land. This world is merely temporary. When we realize this, we can follow Christ in being persecuted and condemned. Such a man walks according to an inner light, not squandering his time and judging things correctly. Similarly, when we are properly ordered other people will not surprise us (132). We are annoyed by things because we have never really died to ourselves. When we do this, we can turn anything to good. We must then reject all earthly consolation and wait to be filled with spiritual rejoicing (133). One things that stands out to me about this is that it may tend toward a lack of emphasis on the importance of faith. Kempis says that we ourselves must turn within and make ready to receive Christ. It seems to me that this emphasis may be lacking in so far as it puts the impetus