“Bloodlessness and pain dried within; and blowing of wind and cold coming from without met together in the sweet body of Christ. And these four, — twain without, and twain within — dried the flesh of Christ by process of time. And though this pain was bitter and sharp, it was full long lasting, as to my sight, and painfully dried up all the lively spirits of Christ’s flesh. Thus I saw the sweet flesh dry in seeming by part after part, with marvellous pains. And as long as any spirit had life in Christ’s flesh, so long suffered He pain.”

— Julian of Norwich

The Eighth Revelation, Chapter 16

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Julian of Norwich 372

English theologian and anchoress 1342–1416

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“I saw four manner of dryings: the first was bloodlessness; the second was pain following after; the third, hanging up in the air, as men hang a cloth to dry; the fourth, that the bodily Kind asked liquid and there was no manner of comfort ministered to Him in all His woe and distress. Ah! hard and grievous was his pain, but much more hard and grievous it was when the moisture failed and began to dry thus, shrivelling.
These were the pains that shewed in the blessed head: the first wrought to the dying, while it had moisture; and that other, slow, with shrinking drying, with blowing of the wind from without, that dried and pained Him with cold more than mine heart can think.
And other pains — for which pains I saw that all is too little that I can say: for it may not be told. The which Shewing of Christ’s pains filled me full of pain. For I wist well He suffered but once, but He would shew it me and fill me with mind as I had afore desired. And in all this time of Christ’s pains I felt no pain but for Christ’s pains. Then thought-me: I knew but little what pain it was that I asked; and, as a wretch, repented me, thinking: If I had wist what it had been, loth me had been to have prayed it. For methought it passed bodily death, my pains.
I thought: Is any pain like this? And I was answered in my reason: Hell is another pain: for there is despair. But of all pains that lead to salvation this is the most pain, to see thy Love suffer. How might any pain be more to me than to see Him that is all my life, all my bliss, and all my joy, suffer? Here felt I soothfastly that I loved Christ so much above myself that there was no pain that might be suffered like to that sorrow that I had to Him in pain.”

Julian of Norwich (1342–1416) English theologian and anchoress

The Eighth Revelation, Chapter 17

“After this Christ shewed a part of His Passion near His dying.
I saw His sweet face as it were dry and bloodless with pale dying. And later, more pale, dead, languoring; and then turned more dead unto blue; and then more brown-blue, as the flesh turned more deeply dead. For His Passion shewed to me most specially in His blessed face (and chiefly in His lips): there I saw these four colours, though it were afore fresh, ruddy, and pleasing, to my sight. This was a pitiful change to see, this deep dying.”

Julian of Norwich (1342–1416) English theologian and anchoress

The Eighth Revelation, Chapter 16

“The Apostle says: “I make up in my flesh what is lacking to the sufferings of Christ” (Col. 1:24). “I make up,” he tells us, “not what is lacking to my sufferings, but what is lacking to the sufferings of Christ; not in Christ’s flesh, but in mine. not in Christ's flesh, but in mine. Christ is still suffering, not in His own flesh which He took with Him into heaven, but in my flesh, which is still suffering on earth.””

Aurelius Augustinus (354–430) early Christian theologian and philosopher

Source: On the Mystical Body of Christ, p.423

“Even though I was young, I could see the pain of the flesh and the worth of the pain.”

Amy Tan The Joy Luck Club

Source: The Joy Luck Club (1989), Ch. 2, pg. 48

“Now, since on God's own testimony, men are 'flesh', they can savour of nothing but the flesh; therefore 'free-will can avail only to sin. And if, while the Spirit of God is calling and teaching among them, they go from bad to worse, what could they do when left to themselves, without the Spirit of God? Your [Erasmus] observation that Moses is speaking of the men of that age is not to the point at all. The same is true of all men, for all are 'flesh'; as Christ says, 'That which is born of the flesh is flesh' (John 3:6) How grave a defect this is, He Himself there teaches, when he says: 'Except a man be born again, he cannot enter the kingdom of God (v. 5)…I call a man ungodly if he is without the Spirit of God; for Scripture says that the Spirit is given to justify the ungodly. As Christ distinguished the Spirit from the flesh, saying: "that which is born of the flesh is flesh', and adds that which is born of the flesh cannot enter the kingdom of God', it obviously follows that whatever is flesh is ungodly, under God's wrath, and a stranger to His kingdom. And if it is a stranger to God's kingdom and Spirit, it follows of necessity that it is under the kingdom and spirit of Satan. For there is no middle kingdom between the kingdom of God and the Kingdom of Satan, which are ever at war with each other.”

Martin Luther book On the Bondage of the Will

Source: On the Bondage of the Will (1525), p. 241, 253

“That is the meaning of the coming of Christ.... that the word becomes flesh and man is saved from abstraction.”

Hugo Ball (1886–1927) German author, poet and one of the leading Dada artists

Quote of Ball in his Byzantinisches Christentum (Byzantine Christianity), 1923, p. 107; as quoted by Debbie Lewer in 'Papers of Surrealism Issue 6 Autumn 2007', p. 6, note 16
after 1916

“The frame wearied with labours lies prostrate on the ground, but it is no penalty to lie down with Christ. Your limbs unbathed, are foul and disfigured with filth and dirt; but within they are spiritually cleansed, although without the flesh is defiled.”
Humi iacent fessa laboribus viscera, sed poena non est cum Christo iacere. Squalent sine balneis membra situ et sorde deformia, sed spiritaliter intus abluitur quod foris carnaliter sordidatur.

Cyprian (200–258) Bishop of Carthage and Christian writer

Letter 76; Translated by Robert Ernest Wallis. From Ante-Nicene Fathers, Vol. 5. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/050676.htm>
Letters of Cyprian

“The resort to human flesh, often after months of ever-increasing hunger pangs, appeared to be an animallike reaction without painful emotional overtones.”

Pitirim Sorokin (1889–1968) American sociologist

Pitirim Sorokin (1942) Man and Society in Calamity http://books.google.nl/books?id=KackGHJUko8C. E. P. Dutton. p. 66; as cited in: Lewis Petrinovich (2000) The cannibal within. p. 177

“Pain is a coward. He flees when faced by the irresistible power of the will-to-live, which is more strongly rooted in the flesh than the intensest passion is rooted in the spirit.”

Stefan Zweig book Twenty-Four Hours in the Life of a Woman

Twenty-Four Hours in the Life of a Woman (1927)

“Will any dare to speak against loving the Lord our God with all our heart, and our neighbour as ourselves? against a renewal of heart, not only in part, but in the whole image of God? Who is he that will open his mouth against being cleansed from all pollution both of flesh and spirit; or against having all the mind that was in Christ, and walking in all things as Christ walked? What man, who calls himself a Christian, has the hardiness to object to the devoting, not a part, but all our soul, body, and substance to God?”

John Wesley (1703–1791) Christian theologian

Source: A Plain Account of Christian Perfection (1766)

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Julian of Norwich 372

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