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Monthly Archives: August 2018

Feast Day: The Fourteenth Sunday after Pentecost
Readings: Joshua 24:1-2a, 14-18; Ephesians 6:10-20; John 6:56-69

“Choose this day whom you will serve.”

We have been in the sixth chapter of John for a few weeks now and we’ve been hearing from Jesus’ bread of life sermon. Two weeks ago, we heard that Jesus himself is the bread of life and that anyone who comes to him in faith will have eternal life. Last week we heard Jesus continue down this path: “Whoever eats me will live because of me,” he said. And we explored how Jesus comes to us and gives himself to us as food in the Eucharist.

This week we come to the end of John chapter six and what do we learn? That following Jesus is difficult. His teaching is hard to accept because it challenges our assumptions. And we learn that many disciples—not outsiders but disciples—turn away from Jesus because of this. This is surprising to us. We know that people are attracted to Jesus in the gospel, but people are also repelled by him as well.

To be a follower of Jesus Christ then is to choose him above else. Not choose once and be done with it. But choose each day, each moment even. Not choose only when it is convenient for you, when what he says is pleasing to your ears. But choose when it is difficult, demanding even. “Choose this day whom you will serve.”

The temptation for God’s people to turn away from him and follow lesser gods is, of course, not a new story. Indeed, it is echoed in our first reading from the book of Joshua this morning. Joshua, if you recall, assumed leadership over Israel after the death of Moses. Moses brought Israel out of Egypt, through the Red Sea, through the wilderness, and right up the promised land but died before entering. The mantle then fell to Joshua to lead God’s people into the land of promise, which he did.

Now in the land, Israel must choose. Either, “revere the Lord, and serve him in sincerity and in faithfulness,” or return to, “the gods your ancestors served.” A decision lies before them: “Choose this day whom you will serve.”

One Biblical commentator says that this story in the twenty-fourth chapter of Joshua is “atemporal.” Meaning, it speaks to every person at every time in every place. The call to, “choose this day whom you will serve,” is a call to the people of God, wherever and whenever they find themselves, to examine themselves and see if they are indeed living up to their identity as God’s people. In other words, those words are addressed to you and I: “Choose this day whom you will serve.”

In our gospel reading Jesus likewise challenges his own disciples. They have just heard Jesus’ teaching about himself, that he is the bread of life come down from heaven, made food for all, and that whoever trusts in him—but only those who trust in him—will inherit eternal life and be raised up on the last day. And how do his disciples respond? “This teaching is difficult; who can accept it?” they say, and they complained among themselves. A little later on in the same passage John tells us that because of Jesus’ teaching, “many of his disciples turned back and no longer went about with him.” These are not outsiders that are falling away on account of Jesus’ teaching but his own disciples. Sobering words to be sure.

How is Jesus’ teaching difficult? The Anglican New Testament Scholar and Bishop N.T. Wright believes that the teaching of Jesus makes a huge hole in our world-view, and when that happens some people prefer not to think about it anymore.[1] Jesus calls each of us to come to him but when we do we inevitably discover that his words tear down a lot of the assumptions we have about the world and ourselves, and about God, and instead offers us a new way of seeing and understanding. “You do not have to come,” he says. “You can stay where you are with everything arranged to your liking, but if you or anyone at all hungers for more they can come to me. I can show you a better, truer, more beautiful way. But if you come, there are some things you are going to have to leave behind.” When Jesus challenges you, how do you respond? “Choose this day whom you will serve.”

In light of this new reality that Jesus opens up those who want to follow him must choose a way of life that not everyone is willing to embrace, a way of life that in fact no one can embrace except as they are enabled to by the grace of God. It is a way of prayer and fasting, of self-discipline and restraint, of sacrificial love and obedience. In a word, it is the way of the Cross. Followers of Jesus are invited to choose this way not only willingly but with joy.

What regulates your life and gives it it’s shape? Is it the Cross of Christ?  Do you embrace it with joy knowing that it is not an intolerably harsh burden but rather the way of eternal life? Do you embrace it even when it cuts against the grain of worldly wisdom? “Choose this day whom you will serve.”

There is a scene in the 1999 film ‘Dogma’ where, as part of a campaign to renew the image of and interest in the Catholic Church, Cardinal Glick—played by George Carlin—does away with the “wholly depressing” image of the crucifix in favour of a more uplifting image of Jesus—Buddy Christ. Buddy Christ is an image of Jesus, smiling and winking while pointing at passers-by with one hand and giving them a thumbs-up with the other. It is the image of a Christ who is very unlikely to cause offence or challenge us. It is the image of a Christ who fits nicely into our life as we have arranged it, over there on the shelf. But it is not the Christ of the gospel who confronts us with the message of God’s faithfulness and love and invites a decision. “Choose this day whom you will serve.”

Seeing many of his disciples falling away on account of his teaching Jesus turns to the twelve and asks, “Do you also wish to go away?” “Lord, to whom can we go?” responds Peter. “You have the words of eternal life. We have come to believe and know that you are the Holy One of God.” Will Peter and the others also fall away from Jesus on account of his teaching? Peter knows there is only really one choice. He knows who Jesus Christ is. He knows the power of his words. He knows that Jesus is the one who has come to bring God to earth so that human creatures might live. Knowing this Jesus where else can he go? Peter’s decision to remain with Jesus is predicated on who Jesus is and what Jesus has done. How can Peter not choose Jesus when Jesus has already chosen Peter?

The very same thing is at work at the end of the book of Joshua as well. It is only after Joshua gathers Israel together and recounts God’s steadfast love towards them over time that Israel is called upon to “choose this day whom you will serve.” They are already God’s people. God has already acted for them in their favour. God has already chosen them and demonstrated his faithfulness to them. How then could they not choose to revere and serve him in faithfulness?

Jesus, like Joshua, has come to remind us of God’s great love for each of us. Only then can God’s people respond in faith. And both Joshua and Jesus courageously lead the way. “But as for me and my household,” says Joshua, “we will serve the Lord.” Likewise Jesus leads us in the way of faithfulness. He takes on human flesh, becoming a man, and lives in total loving obedience to the will of the Father. And in baptism he makes us members of his household. Will we remain with him? Will we follow him in faithfulness and love? “Choose this day whom you will serve.”

And if this day we should choose to serve Jesus Christ let us be ready for all manner of spiritual attacks that will come. Because the spiritual forces of evil that oppose God will take note. That is why Saint Paul councils us to put on the armor of God, “so that you may be able to stand against the wiles of the devil.” The people of Israel along with Joshua decided to serve the Lord but within one generation of Joshua Israel was caught up with the old gods again. And if you are anything like me then you know the history of your own unfaithfulness as well. The devil is your enemy and he is against you but God is for you. Over and against our history of unfaithfulness stands God’s history of faithfulness to us in Jesus Christ. God has chosen to be faithful to you therefore you can choose to be faithful to God today. “Choose this day whom you will serve…but as for me and my household, we will serve the Lord.”

 

Endnotes:
[1] N.T. Wright, John for Everyone, 89.

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Feast Day: Thirteenth Sunday after Pentecost
Readings: John 6:51-58

“Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me.”

In our gospel reading last week we heard Jesus refer to himself as the “bread of life,” and we learned that this is because Jesus Christ comes to address human hunger. He comes to address it by fulfilling it and he comes to fulfill it by giving us God. All human hunger is finally a hunger for God. This week Jesus gives us one tangible way that we can eat this bread of life: by eating his own flesh and blood in the bread and wine of Holy Communion.

Do you remember a time in your life when you attended a great banquet or feast? Maybe like me you are thinking of a family wedding. What was that like? How did you feel? Probably you were looking forward to the feast with anticipation—the joy of anticipation, the anticipation of joy! As the hour approached perhaps you got all dressed up in your best threads and then off you went for the ceremony and party that followed, sharing in the joy of the happy couple. Feasts and joy tend to go together.

Friends, Jesus Christ has prepared a banquet to end all banquets for us this morning and he is inviting you to come and dine! Every time you come to church, every time we celebrate Holy Communion, you are coming to a feast of great joy beyond all measure. And the food that we feast on is God himself.

John began his account of the gospel by telling us that the eternal Word of God, “became flesh and lived among us,” (1:14). This morning we encounter that eternal Word-made-flesh, Jesus Christ, as he stands in the midst of a crowd and offers himself to them as food: “My flesh is true food and my blood is true drink…So whoever eats me will live because of me.” Jesus Christ is the living bread that has come down from heaven and the bread that he gives us to eat is his flesh. And to all those who feast upon him he grants a share in his life.

The crowds, naturally, are astounded, disputing what Jesus has said. “How can this man give us his flesh to eat?” they wonder. Indeed, a little bit later the disciples themselves are dismayed: “This teaching is difficult; who can accept it?” (6:60).

Perhaps you yourself like the crowds in the gospel are skeptical? How can this be? How can Jesus Christ give himself to us in this simple meal of bread and wine? In this world that is a perfectly reasonable objection. How can one man offer himself to other men and women as food? Could anything make less sense? Yet Jesus does not reply to the objection itself. What does he do instead? He doubles down and stresses all the more the utterly indisputable nature of his offer: “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day.”

I want you to know that the risen and living Jesus Christ stands in our midst this morning as well and he is here to offer himself to us as food. That is, Jesus offers himself to us not just spiritually, to be received by faith, but also physically, to be received by eating and drinking. In the bread and wine of the Eucharist we eat Christ’s body and drink his blood.

This faith, rooted in Scripture, is reflected in our liturgies. Consider, for example, one of my own favourite prayers from the Book of Common Prayer, the prayer of humble access that we pray immediately before receiving Communion. It begins with the familiar words, “We do not presume to come to this thy table, O merciful Lord, trusting in our own righteousness,” and continues on ending with, “grant us therefore, gracious Lord, so to eat the Flesh of thy dear Son Jesus Christ, and to drink his Blood, that our sinful bodies may be made clean by his Body, and our souls washed through his most precious Blood, and that we may evermore dwell in him, and he in us. Amen.”

Here is the rather audacious claim that Anglicans along with Christians all over the world have come to affirm: Jesus Christ, the Word-made-flesh, makes himself accessible to us, tangibly, objectively in the Eucharist. Therefore, what Jesus says of himself in the gospel is true of the Eucharist as well: “Whoever eats me will live because of me.” Those who eat and drink at the altar profit from what Jesus Christ has done.

And what has Jesus Christ done? He has offered himself completely to the Father in loving obedience in our place and for our good. In Jesus Christ God takes on flesh and comes down to our level, becoming one of us. Yet he goes further still for as Jesus says his flesh is given, “for the life of the world.” This points to the goal of his whole life and being which is to give himself up to death on the Cross. The Eucharist, therefore, is chiefly a remembrance of the joy of his Passion which was for us. The broken body of Christ on the Cross has become our bread. The blood and water that flowed from his pierced side fills the chalice and has become our drink.

So this earthly bread bears the presence of the risen and living Christ and contains within it the mystery of his Cross and Resurrection and when we eat it his life becomes our life, working itself out in us by the power of the Holy Spirit. Therefore, Jesus says, “Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me.”

This seems like an appropriate place to remember that the word Eucharist comes from the Greek word which means “thanksgiving and praise.” Thanksgiving and praise! Because when we are confronted with the mystery of Christ’s love for us in the sacrament of Holy Communion the most fitting response is an overflow of gratitude and adoration!

And so if you are still with me this morning there is a challenge here for each of us. If Jesus Christ is truly standing in our midst offering himself to us as food then how might we deepen our Eucharistic devotion this year? What is one step you can take this fall to increase your devotion to Jesus Christ hidden in the Eucharist?

Friends, Jesus stands in our midst this morning offering himself to us as food in the bread and wine of this Eucharist. Come hungry one and fall into the arms of God! Come with joy and feast on him! Eat his flesh and drink his blood that his life might be your life. In the name of the Father, and of the Son, and of the Holy Ghost. Amen.


Endnotes.
[1] Pope Benedict XVI, Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, 268.

Feast Day: 12th Sunday After Pentecost
Lections: John 6:35, 41-51

“I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.”

Human beings are hungry creatures and in our gospel reading from Saint John this morning we learn that Jesus Christ comes to address humankind’s hunger. What is it that you hunger for? What is it that your body and your soul, your very being, longs for and desires? I want you to know this morning that Jesus has something to say about that and that he has come to address that deepest of needs, that deepest longing, that deepest hunger that lies beneath all human hunger.

Human beings are hungry creatures. The narrative context of John chapter six helps us see this. The chapter began with the crowd following Jesus up a mountain. They are on a pilgrimage with Christ, if you will. And they are hungry. There aren’t any shops nearby and the disciples do not have much but there is a young boy who we learn has a bit of food—five loaves of bread and two fish. Jesus took this food and gave thanks for it and then had the disciples distribute it amongst the people and not only was the hunger of the crowd satisfied but there were leftovers.

When Jesus attempts to leave the crowd they track him down again the next day. Their hunger is starting to grow again, no doubt. Perhaps Jesus can feed them. “Ah,” Jesus says. “You are looking for me because yesterday you ate and had your fill. But you do not yet understand that that was a sign. There is food, you see, that does not perish but endures and God the Father wants to give you that food.” The crowd responds: “Sir, give us this bread always!” Human beings are hungry creatures.

So, the narrative context of our reading this morning places us in the midst of a hungry crowd. But there is a Scriptural context as well and it broadens the scope, placing us in the midst of a hungry Israel. Tucked away there towards the end of our reading Jesus says, “I am the bread of life. Your ancestors ate the manna in the wilderness, and they died.”

Manna in the wilderness. This is, of course, a reference to the story of Israel. If you remember, Moses led Israel out of bondage in Egypt. They crossed over the Red Sea and began their forty year pilgrimage through the wilderness. No sooner had they been liberated from Egypt when they began to grumble and complain. “If only the Lord had of let us die in Egypt! At least we had food there. You’ve brought us out into the desert only to kill us with hunger!” So the Lord rained down bread from heaven and fed them. Manna in the wilderness. One theologian reflecting on that story commented: “For a people who often went hungry and struggled to earn their daily bread, this was the promise of promises, which somehow said everything there was to say: relief of every want—a gift that satisfied hunger for all and forever.”[1]

Human beings are hungry creatures but our hunger for bread that perishes is ultimately a hunger for bread that endures. Our hunger—that is our manifold desires and longings for food yes but also for security, for belonging, for meaning and so on—is a sign that points to that which lies behind, below, and beyond our hunger for perishable things. Human beings are hungry creatures but we are hungry for God. All desire is finally a desire for him.

All of your longing is a longing for God, all of your desire is a desire for God, all of your hunger is a hunger for God. As Saint Augustine wrote: “The thought of you stirs [man] so deeply that he cannot be content unless he praises you, because you made us for yourself and our hearts are restless until they rest in you.”[2] Our hearts are restless until they rest in God. We are hungry until we eat heavenly bread.

“I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.” Jesus Christ comes to address humankind’s hunger. He comes to address it by fulfilling it and he comes to fulfill it by giving us God: “He has brought God, and now we know his face, now we can call upon him. Now we know the path that we human beings have to take in this world.”[3]

When one comes to know Jesus Christ in this way their whole life changes. Indeed, when we trust in Jesus Christ—when anyone trusts in Jesus Christ—he turns their ordinary life of longing and desire and hunger into life with God, abundant life, eternal life. When you have Jesus Christ, when you know his love and his grace, you have everything and lack nothing.

How does one eat of this heavenly bread? How does one receive life that is no longer threatened by death? Listen to what Jesus himself says to us: “Very truly, I tell you, whoever believes has eternal life. I am the bread of life… Whoever eats of this bread will live forever.” Whoever believes has eternal life. Whoever eats of this bread will live forever. In other words, faith in Jesus Christ is the way that we eat this heavenly bread and receive the life that he alone can give.

William Temple, once Archbishop of Canterbury, put it this way: “The mediator of the Father’s gift of life is the Son, and to believe on Him, to live by trust in Him, is to possess eternal Life…The life of faith does not earn eternal Life; it is eternal Life. And Christ is its vehicle.”[4] That’s really important: one does not earn or merit eternal life by their faith in Christ; faith in Christ is eternal life. For when we receive the living Lord in faith, into our soul, his life becomes our life and we “live forever,” as Jesus says.

This raises an important question: Who can come and eat of this heavenly bread and receive the life that Jesus Christ gives? Is there some sort of religious test that must first be passed? Some moral rulebook that must first be mastered? Some special qualifications that must first be met? No! It does not matter who you are, it does not matter where you are from, it does not matter what you have done. “Whoever,” says Jesus. Whoever! “Whoever comes to me will never be hungry.”

Are you hungry? Do you long to be filled? Then come to Jesus Christ. And do not think that because you once came to him that you no longer have any need to come. For we must never cease coming to Jesus Christ. Did you come to him as a child? Good. Do not cease to do so as an adult. Did you come to him yesterday? Good. Do not neglect coming to him today and tomorrow as well. For he calls each one of us personally to come to him each day, each moment. “Being a Christian can only take the form of becoming a Christian over and over again.”[5]

“I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.” Human beings are hungry creatures and the one that lies behind all of our hunger is God, whom Jesus Christ comes to bring. Are you hungry? Come to Jesus. Come today. Give yourself to him in faith now and always, feed on the bread of life, and you will never be hungry again.

In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

 

Endnotes.
[1] Pope Benedict XVI, Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, 265.
[2] Saint Augustine, Confessions I.1.
[3] BXVI
[4] William Temple, Readings in St John’s Gospel, 90.
[5] BXVI

transfiguration-header

Feast Day: Transfiguration
Readings: Luke 9:28-36

“Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!”

One of the final activities that our family was able to squeeze into our holidays in July was an afternoon in Midland visiting Sainte-Marie among the Hurons as well as the Martyr’s Shrine across the way both of which bear witness to the mission of French Jesuits to the Huron Wendat people.

Those of you who have been—and if you have not it is worth a visit—know that on the hill behind the Shrine is a path that takes one through the Stations of the Cross. And on the field in the middle of that pathway is a small prayer garden dedicated to the Virgin Mary at the foot of which, built into the ground, is a crucifix.

As our family drew nearer to the garden I noticed a woman lying on the ground. She was not moving and seemed to have been there for some time. At first I thought it strange and, in fact, Christina thought that perhaps she was sleeping. But as we drew nearer still I could see that she was praying, lying prostrate with her face pressed against the crucifix. Her flip-flops were off and set neatly to the side no doubt because she understood that she was on holy ground. As she got up and walked towards me our gaze connected and she smiled gently, her eyes full of joy and life. Here is a woman, I thought, who has been with Jesus in prayer. “This is my Son, my Chosen; listen to him!”

Something like this is going on in our gospel reading this morning. Jesus takes Peter and John and James up on a mountain to pray. And while he was praying Luke tells us that the disciples had an experience with Jesus unlike anything they had experienced before. It was as if for a moment the fleshly veil was pulled back and they were granted a revelation of Jesus’ true identity: “God, of God; Light, of Light; Very God, of very God.” And they kept silent.

What does Jesus want us to know this morning? I think he wants you to know that he is calling you too up the mountain to pray with him. He wants you to know him and experience him as the disciples did that day, to witness with your own eyes the divine light shining forth from him to illumine us and the whole world, to know and be transformed by the love of God.

Let’s have a closer look at this morning’s gospel text: “Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white.” The Transfiguration is a prayer event.[1] It is in the context of Jesus praying—and the disciples with him—that they see and hear what they do. “This is my Son, my Chosen; listen to him!”

The setting is also important, they have gone up a mountain. In Scripture mountains are the place of God’s particular closeness and both Moses and Elijah, who appear in our story, each had intimate experiences with God on top of their own mountains.

Therefore, mountains are a place not only of outward ascent but of inward ascent—an “inner peak” on which to stand and behold the beauty and love of Jesus Christ. Like Peter and John and James, Jesus wants you and I to ascend the mountain with him to pray. And prayer is very much an ascent—we are taken up by Jesus as it were into the heavens where with all of the saints we contemplate the mystery of God made man, the mystery of God’s love for us in Jesus Christ. In prayer on that mountain Jesus gave his disciples an experience of his glory that confirmed his identity and deepened their faith.

If you want to grow up in Christian faith you have to go up on the mountain to pray. You have to ascend with Christ into the heavenly places detached from the noise and distractions of the world, and enter the silence of God’s presence. And it is from this place of silence, both exterior and interior silence, that we are able to contemplate the beauty of Christ’s face. Prayer is the incubator for the Christian life, it is the very soil in which Christians grow.

In the 14th Century an ordinary woman named Julian of Norwich was given a series of revelations of God’s love. Reflecting on one of them she wrote: “The love of God Most High for our soul is so wonderful that it surpasses all knowledge. No created being can know the greatness, the sweetness, the tenderness of the love that our Maker has for us. By his grace and help therefore let us in spirit stand and gaze, eternally marvelling at the supreme, surpassing, singleminded, incalculable love that God, who is goodness, has for us.”[2] By God’s grace and help let us in spirit stand and gaze at the love that God has for us. For Julian that is precisely what prayer is about—beholding Jesus Christ, fixing our gaze on him. “This is my Son, my Chosen; listen to him!”

So, Jesus goes up on the mountain to pray. But from this point onwards in the gospel Jesus will go up to Jerusalem (18:31) where he will go up on the cross. Indeed, as Jesus’ appearance is transfigured who appears there with him on the mountain but Moses and Elijah. Much could be said about this but this morning I simply want to draw our attention to one aspect of what Luke tells us: “They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem.”

Moses and Elijah are speaking with Jesus about his departure, his exodus, that is about his suffering and death upon the cross. As if to highlight this point, in the telling of the story Luke brackets the Transfiguration with two accounts of Jesus telling his disciples that he must suffer and die (9:21-22; 43b-45). As one theologian put it, the revelation of “Jesus’ divinity belongs with the Cross—only when we put the two together do we recognize Jesus correctly.”[3]

A moment ago I mentioned Julian of Norwich who had a profound revelation of God’s love. It is worth noting how that particular revelation came about for Julian. She was extremely ill and close to death when her priest visited her and brought her a crucifix. Julian recalled the visit saying, “He set the cross before my face and said, ‘I have brought you the image of your Maker and Saviour. Look at it, and be strengthened.”[4] It was as Julian gazed upon the face of the crucified Christ, the blood running down under that crown of thorns, that her heart was set aflame with the love of God.

This is an important point: In prayer it must be the crucified Christ that we contemplate. We must pray, as it were, from the foot of the cross like Mary and the beloved disciple (John 19:25-27). “This is my Son, my Chosen; listen to him!”

Anglicans, it should be said, are well equipped for this sort of prayer. After all, at the centre of Anglican spirituality is that rhythm of morning and evening prayer—the Daily Office—influenced as it is by the Benedictine habit of soaking one’s day, and life, in prayer. Praying the Office helps us enter into a living and active engagement with Holy Scripture and to better understand God’s love for each one of us in Jesus Christ.

So this fall I am going to make good on a promise that I made in my very first sermon last August on this very feast day, in fact. It is something that we have tried out during both Advent and Lent this past year but beginning this fall our parish will regularly observe a rhythm of morning and evening prayer throughout the week. Whether you yourself are able to be present or not I want you to know that our parish will be open and praying on behalf of us all.

As I mentioned, this Sunday marks the anniversary of my very first Sunday in this parish. My prayer for us as we enter our second year together is that this year, more than the last, each one of us—along with the disciples, along with Julian of Norwich, along with the anonymous woman at the Shrine—would behold the face of Jesus Christ, crucified and risen, and be transformed by the divine light and love that radiates out from him.

In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

Endnotes

[1] Pope Benedict XVI, Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, 310.
[2] Julian of Norwich, Revelations of Divine Love (Penguin Classics, 1966), 70-71.
[3] BXVI, 305.
[4] Julian of Norwich, 65.