through contrition and grace, we shall be broken from all that is not our Lord. And then shall our blessed Saviour perfectly heal us and one us to Him" (lxxviii.)—
Theodidacta, Profunda, Ecstatica—so Julian has been designated; perhaps she might in fuller truth be called Theodidacta, Profunda, Evangelica. She is indeed a mystic, evangelical, practical. With all her fellow-Christians and in the most deeply personal concern she looks with a tender mind on the redeeming work of God by Christ in the "glorious satisfaction" ("Asseth"), and in fervent response of love and thankfulness trusts in the blessed Passion of Christ, and in His sure keeping, and in all the restoring, fulfilling work by the Holy Ghost. But after the Mystical manner she seeks "the beyond": that is, while in no way leaving the works of mercy and grace she seeks to go back to the ground or source of them, the Goodness of God,—yes, to God Himself. "I could not have perceived of the part of Mercy but as it were alone in Love." "The Passion was a noble worshipful deed done in a time, but Love was without beginning, is, and shall be without ending."
The Mystical Vision is that which in outward nature sees the unseen within the seen, but it is also that which in spiritual things sees behind and beyond the temporal means, the eternal causes and ends (vi.). And it is surely here in the spiritual things, in the heart and centre of human existence, in the stress of
