Scriptural Sources
Julian's Theology
mystical. He also describes it as vernacular theology in the fullest sense – that is, not only written in the English vernacular but also addressed to an everyday audience. Indeed, it is the earliest significant theological text in Middle English rather than in Latin. However, it is also addressed to, and focused upon, the needs of a "vernacular" (that is, everyday) audience of spiritually minded literate Christians rather than at professional theologians, clergy, or monastics.
Finally, in his 2014 Julian Lecture given in Norwich, the theologian and former Archbishop of Canterbury, Rowan Williams, interestingly refers to Julian's "anti‐theology." That is, Julian's theology is intended to lead the reader into contemplative theological awareness rather than focus on abstract theological formulae or argumentation. Williams is not suggesting that Julian is essentially a devotional writer or that she is uninterested in Christian doctrines. Rather, her deeply reflective "anti‐theology" counters what Williams refers to as "unthinking theology." That approach suggests that the purpose of theology is essentially to establish straight‐forward
"answers." However, in contrast, the foundations of Julian's theological reflections are "revelations." These imply that "we have been impelled by the act of God into this unfolding process of reflection and growth."15
In terms of my own interpretation of Julian's theological style, I agree with other scholars that Julian was neither a scholastic theologian nor a monastic theologian. Rather, I believe that it is more useful to think of Julian's theology in three other important ways. First, it is mystical theology in the classic sense. Second, it is vernacular theology that is symptomatic of an emerging "age of the vernacular." This notion has a number of dimensions which I will explain further. Finally, in describing Julian's theological style we need to give prominence to Julian's own stated purpose in relation to her urgent and transformative theological message. In this context, Julian's theological method should also be considered as a form of practical‐pastoral theology, no doubt responding, albeit implicitly, to the complex cultural, social, and religious realities of her immediate audience.
However, before briefly exploring these categories, it is important to underline that Julian's theology was thoroughly embedded in scripture.
Scriptural Sources Scripture is part of the very texture of Julian's thinking. In her description of a visit to Julian for spiritual counsel, Margery Kempe notes that Julian cited the scriptures. As Julian herself says in the Long Text, chapter 32, "Our faith is founded on God's word." Julian does not simply refer to biblical characters or to scriptural anecdotes, for example David, Mary Magdalen, Peter and