"Short Text (Vision) or Long Text (Revelation), chapter, and line"	Paraphrase/quote	Source	Building block		"Primary text cited: Watson, Nicholas, and Jacqueline Jenkins, editors. The Writings of Julian of Norwich: A Vision Showed to a Devout Woman and A Revelation of Love. Pennsylvania State University Press, 2006. "
ST 10.14	"Characteristic dyads: ""oure lorde oure savioure""."	Doxological dyads and collect dyads.	Phrases as loci transferred to visionary context.		
ST 3.14	"Julian sees Christ suffer both in his divinity and his humanity (""both God and man"")."	Nicene creed.	Creed as locus transferred to visionary context.		
ST 4.3	Christ is likened to garments enveloping us.	Isa. 63:1–3a; a chant in Palm Sunday in Sarum use as well as part of the Holy Week liturgy (ed. Legg 95).	"Garments as res memorabiles, particularly as simulara."		
ST 5.8	"The divinity is described as everlasting, as being ""ever was and es and ever shalle be""."	Gloria Patri.	Locus transferred to visionary context .		
ST 8.5	Julian sees Christ undergoing more (painful) torments than she can express (and sees unclearly).	"Lam. 1.12; Lesson, Responsory, and Antiphon during Triduum (part of Tenebrae). Particular resonances with the responsory ""Caligaverunt oculi mei"" (Gregorian Institute of Canada, EPB29 triduum 2)."	Eyes as res memorabiles and lack of clarity as ductus.		
ST 8.9–15	"Afterwards, Julian sees God in either a spot in time or a spot in space, and wonders what constitutes sin."	Mental leap from Christ's Passion to sin evokes Exsultet.	Exsultet as background for literary strategy.		
"ST 8.13,14, 15"	"God never commits sin and is the ultimate agent behind all actions, and there is no chance, but only the ""forluke"" of God's wisdom. (Watson and Jenkins gloss ""foreluke"" as ""foresight""(76))"	"""Foreluke"" recalls the ""certe necessarium"" and ""felix culpa"" of the Exsultet and anticipates the discussion of sin as ""behovely""."	Exsultet as background for Julian's soteriology.		
ST 8.33 	"Christ informs Julian that Christ's suffering means satan's power is vanquished (""Herewith is the feende overcome"")."	Thematic echoes of Exsultet.	Exsultet as background for Julian's soteriology.		
ST 9.1	Julian is shown the levels of glory that souls in heaven shall have.	Sap. 3.1 (Common antiphon for martyrs and saints).	Intentiones of glory transferred to visionary context.		
"ST 10. 45, 46"	"All of creation experiences co–passion with Christ and being affected by his death, including the sun and the moon."	"Sarum liturgy, citing gospel accounts (Luke 23.44–45):  ""Et ténebre facte sunt in univérsam terram, usque in horam nonam.
Et obscurátus est sol : et velum templi scissum est médium"" (Gregorian Institute of Canada, SM–05–Passion 627)."	"Creation as res, with intentiones and simulacra."		
ST 10.30–33	"Julian experiences embodied co–suffering with Christ, but his suffering surpasses her capacity to bear it, seeming worse than physical death; she queries whether this suffering exceeds the suffering in hell."	"Lam. 1.12; Lesson, Responsory, and Antiphon during Triduum (part of Tenebrae)."	Intentiones towards Christ's body (the res and the simulacrum) changed.		
"ST 12.3,4 "	"Christ assures Julian that, should it have been possible for him to endure further pain for the sake of humanity, he would have. "	"Watson and Jenkins note: ""The liturgy for Good Friday contains the words: 'What more should I do for you and have not done?'""(86). Annie Sutherland in her discussion of Julian and the liturgy (92) points to Legg's edition of Sarum, which provides ""Quid ultra debui facere tibi et non feci"") (113) as an exchange between the priest and the choir/people (see also SM–05–Passion 698)."	Locus		
ST 12.30	Christ's salvific actions are performed completely and to the utmost satisfaction.	"Watson and Jenkins associate this with ""It is finished"" (One of Christ's locutions from the cross)."	Locus		
ST 12.25–30	Christ declares himself to be the object of Julian's love and the subject of the church's teachings.	"According to Watson and Jenkins, an allusion to Phil. 2.9–11, which also serves as a gradual verse on Holy Saturday (Cantus 505005a)."	Christ becomes memory object; love and other emotions serve as intentiones.		
"ST 11.12, 13"	Julian meditates on how Christ humbled himself in the Incarnation.	"Watson and Jenkins refer to the Kenotic hymn (Phil. 2:6–8), final lines of which are also included in Triduum; in Sarum offices, it's deployed on Thursday of the Lord's Supper  (Gregorian Institute of Canada, EPB–Triduum 1238)."	Ductus of descending in Chris's lowering of himself structures meditation.		
"ST 14.5, 10, 11"	Adam's sin is described as the most disastrous event ever to happen.	"The Easter Sunday sequence ""Fulgens Preclara"" refers to the ""infelix culpa Eve qua caruimus omnes vita"", contrasting Eve with Mary (Gregorian Institute of Canada, SM–06 Easter 753)."	"Locus, and the ""culpa"" as a res transferred to Julian's soteriology."		
ST 20.1–3	Julian wishes to depart from this earthly life.	Watson and Jenkins refer to Phil. 1.23; it also contains thematic echoes of longing from the Office of the Dead. 	Intentiones (of longing) and ductus of wishing to ascend applied to Julian.		
ST 22.4	"Julian sees Christ enclosed within her soul as wholly/true God and wholly/true human (""verraye God and verray man"")."	Commonplace phrase evoking both the Athanasian creed and Nicene creed and thus constitutes a shibboleth of orthodoxy.	Locus (of commonplace phrase) provides a shibboleth of orthodoxy.		
ST 22.11	"Julian declares that our soul is Christ's most pleasant, familiar home, and the habitation he favours most of all."	Prov. 8.31.	"Res of home, with intentiones of delight."		
"ST 23.12, 13"	"To combat despair during an apparition of the devil, Julian recapitulates church doctrine (""the faith of haly kyrke"")."	Nicene creed.	Locus testifying to Julian's orthodoxy.		
"LT 1.11,12"	"Summary of revelations; the third, Julian declares, shows how God as ""all wisdom"" performs and accomplishes all actions or events."	"""O Sapientia"" antiphon or Wisd. 8.1 directly (Gregorian Institute of Canada, B05 Advent Dominica et Hebdomada IV). "	Ductus of flowing forth contributes to Julian's understanding of Providence.		
LT 3.19	Julian's curate places a crucifix before her when all believe her to be about to die.	"Crucifix situates all of the events in an Easter context; see Duffy on creeping to the cross (76). Duffy comments on the curate's words to Julian: ""This was the standard opening of the service of visitation, and many texts devised to guide the clergy in their deathbed ministrations do little more than elaborate it."" (314–315). "	Cross as memory object.		
LT 4.24–33	"Julian has an intellectual vision of the BVM at the moment of the conception of Christ, both of them in awed wonder, and Mary saying yes to God."	"Angelus and Magnificat; thematically, the text performs a similar inversion of high and low as the Magnificat."	"Intentiones of awe and wonder towards God, ductus of high–low contrast."		
LT 5.25	Julian declares that God delights in us dwelling in him and finding comfort in him.	"During the rite of enclosure, the person to be enclosed sings the following antiphon (derived from Ps. 131.14) from the grave within the anchoritic cell in the final stages of the ceremony: ""Haec requies mea in saeculum saeculi hic habitabo quoniam elegi eam"". For the rite, see Jones."	Cell as locus (literally and mnemonically) and as res (with intentiones and simulacrum).		
LT 10	"Julian is shown an image of a skin, which evokes Christ's perfect beauty being disfigured during his Passion."	"The suffering servant/Man of Sorrows passages from Isa. 53.2–6, which forms the basis of a responsory for Maundy Thursday in Sarum (Gregorian Institute of Canada, EPB–29 triduum 1223)"	Res (simulacrum and intentiones made more complex).		
LT 11.5–13	"Julian perceives that God never commits sin, is the ultimate agent behind all actions, and there's no chance, but only God's ""foreseing wisdom""."	"""O Sapientia"" antiphon or Wisd. 8.1 directly. The O Sapientia antiphon runs ""O Sapiéntia que ex ore Altíssimi prodísti, attíngens a fine usque ad finem fórtiter : suáviter disponénsque ómnia : veni ad docéndum nos viam prudéntie"" (Gregorian Institute of Canada, EPB–05 Advent 256). "	Ductus transforms into God's literal leading (and wisdom as res).		
"LT 11.34, 35, 45"	"Every action is performed in the best possible way, ""all in the properte and in the order that our lord hath ordained it fro withoute beginning""; exegesis by means of direct speech attributes such a providential statement directly to God. "	"""O Sapientia"" antiphon or Wisd. 8.1 directly. The O Sapientia antiphon runs ""O Sapiéntia que ex ore Altíssimi prodísti, attíngens a fine usque ad finem fórtiter : suáviter disponénsque ómnia : veni ad docéndum nos viam prudéntie"" (Gregorian Institute of Canada, EPB–05 Advent 256). "	Ductus transforms into God's literal leading (and wisdom as res).		
LT 11.42	"In an instance of exegesis by direct speech, God declares he never abandons his handiwork, that is, never removes his hands from his work."	"""Opera manuum tuarum domine ne despicias"" (Cantus 004159) Very common antiphon (among other things, for the Office of the Dead)."	Hands provide memory object.		
LT 12.17–21	Julian sees Christ's blood pour out of his wounds and meditates on his blood harrowing hell. 	"Exsultet, especially the line about Christ conquering death and hell."	Blood as res transferred to visionary context (intentiones changed).		
"LT 13.4,5"	Christ informs Julian that Satan is conquered by Christ's passion (see ST 8.33)	Thematic echoes of the Exsultet.	Locus transferred to visionary context.		
LT 14.1–9	"Julian's understanding is lifted up into heaven, and she is shown God joyfully reigning and rejoicing in the company of his friends."	"Watson and Jenkins hear echoes of the parable of the wedding feast; also echoes of ""beati qui ad cenam nupciarum"" (Rev. 19.9), a verse also used in Mass of Common of All Saints (ed. Legg. 457) and Mass for Angels (ed. Legg 459)."	Mnemonic locus becomes literal place.		
LT 14.10–21	Julian shown the levels of glory that souls in heaven shall have.	"Wisd. 3.1 (Common antiphon for martyrs, saints) but then linked to the earlier vision of heaven."	Intentiones of glory amplified.		
LT 17	"Julian is shown the painfully slow dehydration of Christ's body, partially caused by his large wounds, ever increasing in size."	"Ps. 21 (""Deus, Deus Meus"") in particular verses 15 and 18, which are ""at the heart of the liturgy for Palm Sunday, Holy Thursday, and Good Friday"", according to Bestul (28), and a Passion Sunday versicle."	Turns turning away into staying with; ductus or intentiones towards Christ's body (the res of all res) kept.		
LT 17	Continuous dehydration of Christ's body.	Amplification of Isa. 63.3 with its mystic wine press.	Res of Christ's body and blood and ductus of flowing.		
LT 17.41–50	"Julian experiences embodied co–suffering with Christ, but his suffering surpasses her capacity to bear it, seeming worse than physical death. She contemplates whether this suffering exceeds the suffering in hell."	"Lam. 1.12; Lesson, Responsory, and Antiphon during Triduum (part of Tenebrae, among other things); Watson and Jenkins link Julian's regret about asking to suffer along with Christ to Christ asking James and John whether they are able to drink the cup given to him (Matt. 20.22–23). That verse also a lesson for the feast of St James in Sarum mass (Gregorian Institute of Canada, SM16Jul 292, 293)."	"Locus, but also intentiones towards Christ's body."		
LT 17.18–30	All of creation is described as experiencing co–passion with Christ during his Passion and being affected by his death (line about the sun and the moon removed).	"Sarum liturgy in Passiontide , citing gospel accounts (Luke 23.44–45):  ""Et ténebre facte sunt in univérsam terram, usque in horam nonam. Et obscurátus est sol : et velum templi scissum est
médium"" (Gregorian Institute of Canada,  SM–05–Passion 627)."	"Creation's intentio presented as ""noughted""."		
LT 21.13–15	"Julian declares that if we patiently wait for God, his expression shall suddenly change, and we will be taken up into heaven."	"Watson and Jenkins hear echoes of 1 Cor 15.51, 52."	Christ's intentio towards us turns into the res.		
"LT 22.4,5"	"Christ assuring Julian that, should it have been possible for him to endure further pain for the sake of humanity, he would have. "	"Watson and Jenkins note: ""The liturgy for Good Friday contains the words: 'What more should I do for you and have not done?'""(86). Annie Sutherland in her discussion of Julian and the liturgy (92) points to Legg's edition of Sarum, which provides ""Quid ultra debui facere tibi et non feci"") (113) as an exchange between the priest and the choir/people (see also SM–05–Passion 698)."	Intentiones changed.		
LT 22.45–47	Julian sees a perfect happiness in Christ because of his complete sacrifice.	"Watson and Jenkins hear echoes of ""It is finished"" (one of Christ's locutions from the cross)."	Locus extended to encompass time after Passion.		
LT 22.25–45	"Julian meditates further on how often Christ would die, and how He is ever willing to do so, and how Christ's sacrifice was preordained before the foundation of the world."	Combining the allusions above with Wisd. 8.1.	Locus extended to encompass time after Passion.		
LT 24.1–7 	"Julian beholds Christ gazing into his open side; his gaze conducts her gaze to a place within his body, and reminded of the water and the blood pouring from his side. "	"Introit for Easter Sunday: ""Vidi aquam egredientem de templo a latere dextro alleluia. Et omnes ad quos pervenit aqua ista salvi facti sunt et dicent, Alleluya, Alleluya"" (Gregorian Institute of Canada, SM–06–Easter 748, 749)."	Ductus of flowing becomes ductus of Julian's eyes.		
LT 29.6	"Julian wonders about sin, and how everything can ever come to good because of the harm brought to humanity by sin, and Christ shows that ""Adams sinne was the most harme that was ever done or ever shalle to the worldes end""."	Liturgical register.	Locus		
LT 29.6–14	Adam's sin is described as the most disastrous event ever to happen.	"Exsultet with the ""Felix culpa""; also evokes the Easter Sunday sequence ""Fulgens Preclara"", which refers to the ""infelix culpa Eve qua caruimus omnes vita"", contrasting Eve with Mary (Gregorian Institute of Canada SM–06 Easter 753)."	Memory object of Adam's sin		
LT 31.9	"Julian explicates Christ's five promises, identifying three with one person of the Trinity, and the fourth with the Trinity ""thre persons and on truth""."	"Watson and Jenkins link this to ""creedal formulation of 'three persons in one God'"" (218). Also recalls legends of St. Cecilia, to whom the Golden Legend attributes the following words: ""Just as in human knowledge there are three powers, namely , thought, memory , and understanding, so in the one divine being there can be three persons"" (Trans. Ryan 706). "	Locus		
LT 35.1–3	"Julian is anxious to know whether a friend will persist in living a virtuous life, an effort which God initiated."	"The ""opus bonum"" of Phil. 1.6."	Locus		
LT 35.23–27	"Julian states that God  has preordained everything ideally, and guides everything to the preordained goal."	Wisd. 8.1.	Ductus of text images God's literal guiding.		
LT 41.7–18	"God reveals himself to Julian as the basis of her prayer, and Julian expounds all this as God having predestinated us to pray before creation."	Wisdom 8.1 (with echoes of Boethius).	God transfigures into locus.		
LT 44.8	"Expounding the vision of Mary, Julian declares love to proceed from both wisdom and truth."	"Watson and Jenkins comment: ""As the Holy Spirit proceeds from the Father and the Son in Western Trinitarian theology. Mary's soul as seen in the first revelation thus affirms the trinitarian affinity between humankind and God."" (258)"	Mary's intentiones and the Holy Spirit's ductus converge.		
LT 43.43	"Julian looks forward to all of us ""swetly swelving God"" in heaven."	Watson and Jenkins read Julian's description as invoking communion (258).	Eucharist becomes res (with taste included in the simulacrum).		
LT 43.43	"Julian looks forward to all of us beholding God directly ""face to face""."	"Possibly Matins responsory for the Second Sunday in Lent: “Vidi Dominum facie ad faciem, et salva facta anima mea” (CAO 7874; Cantus  007874)."	Locus 		
LT 49	Julian perceives no anger in God. 	"First Lesson (opening with Vade Populus Meus) in the Rite of Enclosure contains the line ""Indignatio non est mihi"" (Isaiah 27.4), which Julian's statement evokes. See Jones (38) for this part of the rite."	Cell becomes locus; God's intentiones made more general.		
LT 51	Parable of Lord and Servant.	"Contains Passion liturgy echoes as well as resonances of the suffering servant from Isa. 53 (also mentioned by Watson and Jenkins); an amplification of the notion of a ""fall"" ."	Res of servant and of fall forms basis of Julian's narrative.		
LT 51.24	No one is seen to be around to help the servant. 	"Antiphon of Maundy Thursday, drawing on Isaiah 63: ""I looked also upon my right hand and saw : there was no man that would know me"" (Gregorian Institute of Canada, EBP 29Triduum 1241)."	Ductus of looking around and intentiones towards what is beheld transferred to parable.		
LT 51.144	The servant's tunic is stained with sweat.	The blood–stained garments from the Palm Sunday liturgy (Duffy 252).	Memory object of Adam's sin narrativized.		
"LT 51.185, 186"	"Julian states: ""When Adam felle, Godes sonne fell."""	"Watson and Jenkins claim this statement ""plays a variation on 1 Cor. 15.21–22""; this verse is also an introit verse for the Mass for the Departed, according to Cantus (g02389a). "	"Ductus of falling, and the simulacrum of kneeling or prostrating during the mention of the Incarnation applied to Adam."		
LT 51.186	"Julian declares, expounding the Parable: ""For the rightful oning which was made in heven, Goddes sone might not be seperath from Adam, for by Adam I understond alle man."""	"Watson and Jenkins hear echoes of John 1.3–4. Barbara Newman links this passage back to Prov. 8.22, in which Solomon sings the praises of Sophia or Sapientia (Indwelling 189) and terms ""a virtual Sophia–hymn in honor of Jesus"" (God and the Goddesses 192)."	Ductus of falling down and locus of beginning of time incorporated in Julian's theology.		
LT 51.200	"The Servant has been willing and ready since the beginning of time, standing near the throne of the Lord."	"Recalls Hours of Eternal Wisdom Antiphon in Sext, citing Prov. 8.22."	"Ductus of rest, of standing, but also the memory object of such standing narrativized."		
LT 51.255	"Christ is described as redeeming ""the gret root"" out of Purgatory."	"Recalls the reference to plants in the Easter Sunday sequence ""Laudes Salvatori""."	Res		
LT  51.273	"After his fall, the Servant is positioned on the Lord's right (""But he sitteth on the father's right hand in endlesse rest and pees"".)"	"Watson and Jenkins distinguish a reference to the Apostles' Creed; Alexandra Barratt in ""No Such Sitting: Julian Tropes the Trinity"" links it to Ps. 109.1 and the associated illuminations (e.g. The Hague, KB, 71 A 23
fol. 270v)."	"Ductus of rest, of sitting, but also the memory object of such sitting narrativized."		
LT 53.25–27	"Julian declares that the Second Person is the foundation and wellspring out of whom we all flow, who enfolds us, and to whom we shall return, a circular process preordained by God's providential wisdom."	"Watson and Jenkins once again find an intertext in Col. 1.15–17. In this context of Christ as wisdom existing before Creation, Newman references Ps. 109, which she gives as ""In the splendour of the holy ones, I bore you from the womb before the morning star"", the basis of a gradual of Midnight Mass (Indwelling 192)."	"Christ's role as locus is thematized (""ground"", background)."		
LT 59.40	"Julian lists how immeasurable the manifestation of God's maternal actions in lived experience is (""a forthspreding by the same grace, of length and of brede, of high and of depnesse"")."	Watson and Jenkins refer to Eph. 3.17–19  (310).	Locus incorporated in Julian's theology of God's motherhood.		
"LT 60.53, 54"	Julian claims we fulfill our obligation to love our father and mother by loving God.	"Watson and Jenkins refer to the fourth commandment (314), a common part of religious instruction (Duffy 109)."	Locus but applied back to God.		
LT 61.54	Julian lauds the curative properties of Christ's wounds.	"Isa. 53.5, and a responsory of the First Nocturn in Maundy Thursday ""Ecce vidimus eum"" (Gregorian Institute of Canada, EPB–29 Triduum 1223)"	Christ's wounds as res.		
LT 62.24–26	"Julian claims that human nature was fashioned for Christ's to adopt, as he ""saw wist and knew fro without beginning""."	"Col. 1.15–17 again, which according to Newman references Prov 8.22 (Indwelling, p. 189)."	Christ's role as locus is thematized (becoming the foundation of creation).		
LT 63.36 	Julian proclaims spiritual infancy to be superior to spiritual maturity.	Reference to 1. Cor. 13.11.	Intentiones changed.		
LT 69.13	"To combat despair during an apparition of the devil, Julian recapitulates the church's axioms (""the faith of haly kyrke"")."	Nicene Creed.	"Locus, highlighting Julian's orthodoxy and validating her visions."		
LT 67.13	"After the devil has tried to throttle her, Julian notices a small amount of smoke entering the room with ""grete heet and a foule stinch""."	"Demonic parody of incense. See Miri Rubin (Corpus Christi, 58) on the multisensory nature of the elevation of the host."	Simulacrum of incense; intentiones changed from positive to negative.