Contemplation and Union
Contemplation and Union
"everything which is lacking in us we shall find in him" (that is, in God).
For, as Julian reminds us, God says "I am the foundation of your beseeching."
"And so in these blessed words with the revelation I saw a complete overcoming of all our weakness and all our doubting fears." Here Julian ends this part of her teaching on prayer.
Contemplation and Union Julian begins the third part of her focused teaching on prayer in chapter 43 with the comment that "prayer oneth the soule to God"; that is,
"prayer unites the soul to God." This reflects the two basic aspects of human existence. On the one hand we are "often unlike him [God] in condition" – that is, in our contingent existence – because of sin. We are still on a transformative journey towards final union. Yet we are always like God "in nature" and in "substance restored by grace." In that sense we are already united or "oned" with God, and always have been from our first creation.
The action of human prayer is a witness to the fact that in its deepest identity the human soul wills as God wills. Prayer "eases conscience" and leads us to a firm trust. Because God beholds us in love and "wants to make us partners in his good will and work," God moves us to pray for what God already wishes to do. In response to our prayer and "good desire," which comes to us as a gift, God will give us "endless mede" (eternal reward). All this is shown in words that echo chapter 41: "And thou besekest it!" God shows great pleasure as if God is beholden to us for our good deeds. However, in fact God is the one who "does" them.
God wishes us to entreat "mightily" (that is, vehemently), wisely, and "wilfully" (that is, sincerely) that God should do what God wants done. In this process of prayer‐as‐relationship, "the soule…is acorded with God"
(that is, harmonized and made at one with God's desire). When God "shows himself to our soul we have what we desire." Thus, the desire or longing that according to chapter 42 generates prayer now disappears and the remainder of chapter 43 focuses on silent contemplation. Rather than asking God for more "all our intention and all our powers are wholly directed to contemplating him."
Julian describes contemplation, "beholding" in Middle English, as "a high and unperceivable prayer," a sublime and imperceptible prayer.
The whole reason for prayer is said to be so that we can "be united into the vision and contemplation of him." The more "the soul" sees of God, the more it desires God. When we do not "see" God, we then feel the need to pray. Also when tempted and troubled and left in "unrest," we need to pray to make ourselves "suppul and buxom to God": compliant