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Donated by 

The Redemptorists of 
the Toronto Province 

from the Library Collection of 
Holy Redeemer College, Windsor 

University of 
St. Michael s College, Toronto 





[The Copyright is reserved.] 







" Confiteor tibi Pater, Domine coeli et terrse, quod abscondisti haec a 
sapientibus et prudentibus et revelasti ea parvulis." 

" I confess to Thee, O Father, Lord of heaven and earth, because Thou 

hast hidden these things from the wise and prudent, and hast 

revealed them to little ones." ST. LUKE, i. 21. 













" God s ways are not as our ways,, 
neither are His thoughts as our thoughts." 
What the world despises and casts aside 
as worthless, that He often uses as an 
instrument for the accomplishment of His 
greatest works. There are many examples 
which prove this. 

When He had determined to deliver 
the children of Israel from Egyptian 
bondage, not Aaron who was eloquent,* 
but Moses who was slow of speech, was 
chosen to be the leader of His people. 
When Goliath defied the hosts of Israel, 
God did not choose any of Saul s warriors, 
mem of might, men of renown, to fight 
against this uncircumcised Philistine, butj 


He took David from the sheepfold, and 
giving him no other arms than a sling 
and a few stones; with these simple 
weapons God gave him the victory over 
the enemy of His chosen people Israel. 

So again, when the fulness of time was 
come, and God sent forth His Son to 
redeem the fallen world, the Eternal 
Word did not choose her who was to he 
His Blessed Mother from among any of 
the great ones of this world, hut made 
choice of Mary, the humhle, lowly, but 
thrice Blessed Virgin of Nazareth. Again, 
when the Gospel of Jesus Christ was to be 
preached throughout the world, our Lord 
did not choose for His messengers the 
great, the learned, the worldly wise ; but 
made choice of poor, ignorant, despised, 
illiterate fishermen, and gave to their 
words such power, authority, and unction, 
that in a short time the name of Jesus 
was known from end to end of the world. 

Thus are the maxims and principles of 
worldlings altogether different from those 


of God. The world values nothing, es 
teems nothing, but riches, power, wealth, 
and what it is pleased to call greatness 
and magnificence ; these it makes use of 
in every undertaking : hut God most fre 
quently chooses the weak things of this 
world to overcome the strong, and the 
foolish things of this world to confound 
the wise. 

The Life of St. Juliana presents us with 
another example of this mode of God s 
dealing with His creatures. When He 
had determined to establish in His Church 
a Eeast in honour of the most Elessed 
Sacrament of the Altar, He did not choose 
any prince or potentate to be the first to 
declare His Will, but made choice of a 
poor, humble, obscure, almost unknown 
nun, to manifest His designs. 

Yes, it was to the Blessed Juliana that 
God first revealed His designs, relative to 
the institution in Christ s Church of the 
Feast of Corpus Christi. 

Her life and actions have been written 


by various Latin and other authors. The 
present is an attempt, although a very 
poor and imperfect one, to present her 
Life to English readers. Poor as it is, 
however, I believe that it has at least 
the merit of being the first Life ever 
published in English of the Saint, to 
whom, under God, we owe the Institution 
of that Peast of triumph, that Peast which 
gladdens all Catholic hearts, the Feast of 
Corpus Christi. 

The facts connected with the life of St. 
Juliana, which are related in this small 
history of her actions, have been taken 
from most authentic sources, and nothing 
has been here related of her, which has 
not already been many times asserted by 
authors whose veracity no one can call in 

May God in His mercy grant that this 
little book may enkindle in the hearts of 
all its readers devotion to this sweet Saint, 
who had such a tender and affectionate 
devotion to the Sacrament of Love, the 


Eucharist. Above all, may He grant 
them the grace to imitate her in this 
devotion. If it should have this effect, 
I beg all who read it to pray most fer 
vently and earnestly for the conversion of 
our beloved country, so that by their 
fervent prayers they may obtain from the 
Bountiful Giver of all good things that, 
once again, even in England, (which has 
been so long wrapt in the darkness of 
heresy,) Jesus may be loved, blessed, 
praised, and adored by all in the Sacra 
ment of His Love. Moreover, I also beg, 
that they will not forget the author in 
their prayers before the tabernacle where 
Jesus dwells. 


Abbey of our Lady of Mount St. Bernard, 

Fifth Sunday after Easter, 1872. 



Preface ... ... ... ... ... vii 

The birth and childhood of the Blessed Juliana ... 1 

St. Juliana enters the Convent of Cornillon ... 12 


St. Juliana s love of prayer. Her devotion to the 
Blessed Sacrament ... ... ... 18 


St. Juliana s^ vision. Its interpretation is revealed to 
her ... . ... ... ... 32 

The supernatural gifts bestowed upon St. Juliana ... 47 

St. Juliana is elected Prioress ... ... ... 69 


St. Juliana solicits the Institution of the Feast of 
Corpus Christi ... 83 




St. Juliana meets with much opposition ... 94 

St. Juliana is compelled to leave Cornillon ... 108 


St. Juliana s life at St. Martin s. Her charity towards 
her enemies. Her return to Cornillon ... ... 121 


Robert, Bishop of Liege, Institutes in his diocese the 
Feast of Corpus Christi ... ... ... 132 

More troubles at Cornillon ... ... ... 145 

Further progress of the Institution of the Feast ... 158 

St. Juliana in exile ... ... ... ... 169 


Death of St. Juliana. The honours rendered to her 
after her death ... ... ... ... 183 

Conclusion ... 198 









ST. JULIANA, commonly called St. Juliana of 
Cornillon, (this being the name of the convent of 
which she was afterwards prioress), was born at a 
village called Retine, about six miles from 
Liege, in Belgium, in the year of our Lord, 

Her father s name was Henry, and her mother s 
Frescinde. According to some authors, they 
were of noble extraction, others say that they 
possessed little of this world s goods. This how 
ever matters little, since, in the eyes of God, 
virtue and sanctity are far more pleasing than 
any temporal advantages of birth or station. 

Henry and Frescinde had been many years 
married, and God as yet had given them no 
children. This wtrs a source of great trouble to 
them, and they ceased not to implore God to be 
gracious to thep, and render their union fruitful. 


To obtain this favour they gave alms, practised all 
kinds of good works, and continually poured out 
their hearts before the Lord, praying, weeping, 
and begging Him to grant them their desire. At 
length He heard their cry, and gave them a 
daughter, whom they called Agnes. Since very 
little will be said of her in this history, it may be 
as well to mention here, that all writers agree that 
she lived an innocent and holy life, but scarcely 
any give the date of her death. She entered the 
convent of Cornillon with her sister, the Blessed 
Juliana. Father Chrysostom Henriquez mentions 
her in his " Menologium Cistertiense," and 
states that she was buried at Salsines, near 
Namur ; he then adds this eulogium, " Having 
attained a high degree of sanctity, she, after pass 
ing through many labours and tribulations, hath 
obtained eternal rest."* 

The year following the birth of Agnes, our 
eaint was born. Her parents had certainly no 
reason to hope for this second daughter, since 
they were already advanced in age. They did not 
neglect to return thanks to God for having so 
graciously listened to their petitions. It was not 
however, His blessed will that they should long 
enjoy this blessing. Henry and Frescinde both 
died when our Juliana was only five years old. 

Fortunately, however, the guardians of Agnes 
and Juliana were fully aware of the importance of 
giving to the poor orphans a truly Christian edu 
cation ; to secure thia, they placed them in a 
religious house, where they could learn from their 
infancy the maxims and truths of the Gospel, and 
where every opportunity would be afforded them of 
acquiring the science of the saints. 

Agnes and Juliana were therefore placed in the 

* Men. Cist., Jan. 21, p. 23. 


convent of Cornillon, belonging (at the time our 
saint entered) to the Cistercian Order. From 
the fact of this house, after the Blessed Juliana 
was compelled to abandon it, having been given 
to the Augustinians, some have supposed that 
the bouse belonged to this Order at the time that 
Juliana was prioress, But most authors seem to 
consider her being a Cistercian a fact so well 
known, that to dispute about it would only be 
waste of time. Father Chrysostorn Henriquez, 
in his "Menologium Cistertiense," several times 
mentions the house of Cornillon. Now his 
authority as a Cistercian historian is certaiuly 
very great; he is quoted as perfectly worthy of 
credit by several authors, among others the cele 
brated Gorres in his " Mystic," frequently quotes 
him. Henriquez says, " The house (Cornillon) 
is outside the city of Liege ; of old it belonged to 
our Order, (the Cistercian), but after the depar 
ture and death of the Blessed Juliana, the Cister 
cian Brothers and Sisters, (there were two houses, 
one of men and the other of women, as we shall 
see farther on,) being thrust out, others were in 
troduced, who lived under the rule of St. Augus 
tine, and who had the care of the lepers, and they 
remain there until this day." " Dotnus Corneli- 
ensis est ad portas Leodienses, olim nostri in- 
stituti, sed, exclusis post beata Jnlianae discessum, 
et obitum Cistertiensibus Sororibus et Fratribus, 
qui leprosorum curum habebant, Sorores alias ad 
normam B. Augustini viventes introductse sunfc, 
quae usque in hodiernum diem ibidem perseve- 

Again, speaking of Sapientia, who was the in 
structress of Blessed Juliana, and afterwards 
prioress of Cornillon, he says : " She was happy, 

* Men. Cist. p. 3. 


because, being taken from this calamitous life, 
she obtained eternal felicity; before that the 
Louse of Coroillon, which she then saw flourish 
ing under the Cistercian rule, was broken up, and 
our sisters having been expelled, others of another 
institute obtained the place." " Felix vero, quia 
ex hac serumnosa vita subtracts, ad seternam 
felicitatem conscendit, ante qnam Corneliensis 
Domus, quam ipsa sub Cistertiensi insLituto flo- 
rentem conspexerat, destrueretur, et expulsis 
Sororibus nostris, alise alterius instituti locum 
obtinerent."* Again, speaking of the Blessed 
Juliana, tbe same author says : " Besides a cer 
tain and constant tradition, which declares her to 
have been a Cistercian, it is also the common 
opinion of almost all authors. Now, although 
some make no mention of our Order when they 
write her life, by n-o means do they assert that 
she did not belong to it. There are, on the 
contrary, many who declare her to have lived 
under our institute, but hitherto no one has 
denied it. ; f So that it is evident in the time of 
Henriquez, (he wrote in 1627,) the Blessed 
Juliana was universnlly believed to belong to the 
Cistercian Order. Moreover, we find that when 
ever, through the persecutions of her enemies, she 
was compelled to leave her house, (and this hap 
pened several times, as we shall see,) she always 
fled for refuge to the Cistercians, which she cer 
tainly would not have done, if she had not be 
longed to that illustrious Order. Finally, a 
plenary indulgence is upon her feast granted to 
all the Brethren and Sisters of the Cistercian 
Order, belonging to the Reform of La Trappe, 
and this indulgence is thus annually marked i n 
the "Ordo de la Trappe :" Indulgence pleuiere. 

* Men. Cist. p. 104. f Men. Cist. p. 109. 


Ste. Julienne, Vierge de notre Ordre." "Plenary 
Indulgence. St. Juliana, Virgin, of our Order." 
This certainly seems conclusive, and after this we 
cannot be blamed for asserting that the Blessed 
Juliana belonged to the Cistercian Order. 

Agnes and Juliana being too young to be 
received amongst the religious, were placed in one 
of the farm houses belonging to the convent, and 
the prioress confided the care of their education to 
a religious of great virtue and sanctity, whose 
name was Sapientia. She endeavoured by all 
means to gain the affections of the children com 
mitted to her charge, and as Agnes and Juliana 
were naturally docile and affection-ate, she suc 
ceeded admirably. This she did in order the 
more easily to draw them to^ God, for she well 
knew, that if she desired her pupils to follow her 
instructions, it would be of the utmost importance 
to show them that she really cared for and loved: 
them. They quickly learned to read, and Sapi 
entia taught them the first elements of Christian 
doctrine. But while neglecting nothing that 
could contribute to their advancement in learning, 
she was most of all assiduous in exhorting them 
to the practice of every virtue. She frequently 
spoke to them of the nothingness of the things of 
this world, of the ineffable, never-ending, and un 
speakable joys of heaven, which are the reward of 
all those who have loved and served God in this 
world. At other times she would speak to them 
of the torments of hell, and their eternal duration, 
telling them that this was the inevitable portion 
of the wicked and of those who forget God. She 
also often spoke to them of the immense love God 
Las for His creatures, how He has manifested 
this love in our creation and redemption ; then 
she would impress upon them the duty of return 
ing love for love, and would conclude by begging 


them to give their young hearts entirely" to this 
God of love. She inspired them with the greatest 
horror, not only of mortal sin, hut even of the 
slightest fault, painting in the most vivid colours 
the fatal consequences which sin never fails to 
bring upon those who give themselves up to its 
seducing pleasures. She nlso warned them of the 
danger of leading a tepid life, telling them how in 
this state we by little and little give up the 
practice of good works, and become indifferent 
about the things of God and our soul s salvation. 
She often took them to the church and to the 
convent, telling them to take particular notice of 
all they saw there. Upon their return she would 
recall to their remembrance the modesty, activity, 
and piety with which the religious went to prayer, 
and the fervour with which they persevered in this 
holy exercise. She then described to them the 
exercises of the religious life in detail, its labours 
on the one hand, and its sweet, serene, and 
heavenly repose on the other. She often told 
them that there is no state of life in which we 
can serve our Lord with greater perfection and 
security than in religion. 

Juliana, whom God had endowed with all the 
beautiful qualities which render children amiable, 
attractive, and docile, listened with avidity to the 
instructions of her holy mistress. The seed fell 
upon good ground, and was even at this early age 
bringing fruit a hundredfold. It is recorded of 
her that nothing puerile was ever observed in her; 
she took no delight in the games and sports 
which are ordinarily the great delight of children. 
For although this land of amusement is not only 
allowable, but in many cases absolutely necessary, 
yet we find, in reading the lives of almost all those 
who have reached a high degree of sanctity, that 
ill their childhood they have abstained from these 


sports. They seem instinctively to have avoided 
everything that could in any way disturb that 
peace and tranquillity with which God had filled 
their souls. So it was with Juliana, who, as an 
old chronicler remarks, " Although young in 
years was old in understanding and spirit," and 
had already chosen that " better part" which was 
never to be taken away from her. She was re 
served in her words, grave in her manner, modest 
in her exterior, and an ardent lover of solitude 
and retreat. 

She learned the whole Psalter by heart, and 
took great delight in constantly repeating and 
meditating upon these inspired songs of the Royal 

Whenever Sapientia related to her any act of 
heroic virtue, she always strove to imitate it. 
We will give an example of this. The life of St. 
Nicolas, Bishop of Myra, having been read to 
her, she was struck with that part of it in which 
it is related that when an infant, although on 
other days he frequently sucked his nurse s milk, 
yet on Wednesdays and Fridays he only sucked 
once, and that towards evening ; this fast he ob 
served, moreover, all his life. Juliana resolved 
to imitate him. But she desired to do so in 
secret: whether through humility, or through the 
fear of being forbidden, whichever of these it was, 
she said nothing about it to any one. One day, 
therefore, that the sisters were fasting, she be 
lieved it her duty to fast also; she managed 
matters so well as to eat nothing all day. But 
few things could escape the ever vigilant eye of 
Sapientia, and she by some means or other soon 
discovered what her young pupil had been doing. 
Now, in her inmost heart she admired the child s 
courage, but, fearing that these austerities, prac 
tised at so tender an age, would iniure her health, 


Sapientia appeared very angry, and rep rim muled 
Juliana severely for what she termed her disobe 
dience. "Is it thus," she said, "that you obey 
me ? Have I not told you a thousand times that 
you must never do your own will, but always con 
sult those who govern you, and conform your will 
to theirs?" 

Juliana, blushing, trembling, confused and 
ashamed, and imagining that she had committed 
a great fault, prostrated herself at the feet of 
Sapientia, und begged pardon in the most humble 
manner. The mistress, pretending to be very 
angry, lifted her up, and placed her out of doors 
in the snow, (for it was the depth of winter), add 
ing, " Since you have so little respect for the 
orders I give you, remain there and do penance for 
your sin." Any other child would have wept and 
cried most bitterly at such treatment : not so 
Juliana; although the cold was most intense, she 
remained perfectly calm and tranquil, and the 
only tears she shed were tears of contrition for 
the fault of which she believed herself guilty. 
Sapientia cast frequent glances at her through the 
window, admiring her, and giving God thanks for 
having bestowed upon the child the virtue of 
patience in such an eminent degree. But, fearing 
to carry matters too far, she said to Juliana : 
" Else, go quickly to church and confess your 
sin." The sweet child obeyed without a murmur. 
The priest forbade her to do anything in future 
without the knowledge of her mistress, and as a 
penance told her to ask for an egg for breakfast. 
She accomplished her penance just as simply as 
she had remained in the snow. Sapientia acted 
in this manner, not out of a spirit of harshness 
and severity, for she was uniformly kind, affec 
tionate, and indulgent; but she so acted simply to 


prove the child s humility, patience, and obedi 

Juliana, young as she was, seems to have been 
fully convinced that if she desired the spiritual 
fabric to stand, its foundations must be laid in 
the deptbs of holy humility. Every time she 
gazed upon her crucifix, she saw the image of a 
God Who, to atone for man s pride, took upon 
Himself the form of a servant, and humbled Him 
self so far as to die the ignominious death of the 
cross. At tbe sight of such astonishing conde 
scension of the God of might and power, she was 
fully persuaded that no kind of humiliation ought 
to be repugnant to a Christian. Hence she was 
resolved to embrace the lowest and most menial 
offices. She therefore begged most earnestly that 
Sapientia would confide to her the care of keeping 
the cows, and cleaning the stables. Sapientia 
represented to her that these offices would be far 
beyond her strength, that, being naturally deli 
cate, she would not be able to endure the labours 
and fatigues of such an employment; that the 
education that had been given her, rendered her 
capable of performing duties which would be more 
honourable, and at the same time less laborious; 
that she would not be able to endure the offensive 
smell of the place; and many other arguments of 
the like kind. But it was all in vain, Juliana still 
continued to beg that this menial employment 
might be given her. Sapientia then told her that 
the desire of obtaining this employment all at 
once was a mere fit of fervour which would soon 
pass away; that if she allowed her to exercise 
these functions, she would quickly be disgusted 
with them, and would beg as earnestly to be re 
leased from them as she now did to be allowed to 
undertake them. But these representations were 
equally useless; Juliana, whose desire of obtaining 


this office, was really an effect of true humility, 
continued to solicit it, and at last obtained her 

Full of joy at having at length procured this 
employment, she went early in the morning to 
her work, and although the labour became, from 
time to time, more painful and more disgusting, 
yet she performed it with so much pleasure and 
satisfaction, that it was quite evident that to her 
there was nothing painful, humiliating or repug 
nant in the discharge of the duties of her state. 
No one ever heard her complain, or manifest the 
least distaste or disgust for any of the disagree 
able things that happened to her in the perform 
ance of her duties. If the beasts threw her upon 
the ground, or trod her under foot, circumstances 
of which her sister Agnes has often been an eye 
witness, she never complained, and thus by her 
patience gained much merit. If any little negli 
gence happened to her in the exercise of her mul 
tiplied duties, she never failed to accuse herself of 
it, and do penance for it, and thus practised the 
virtue of humility. 

But it was, above all, in the recollection with 
which she performed her duties, that her love of 
God was manifested. While her hands were 
busily engaged in labour, her heart was closely 
and intimately united to God, so that she never 
allowed the activity of Martha to disturb the sweet 
contemplation of Mary. Hence it was that she 
quickly learned, that they who exercise themselves 
in the lowest things, shall speedily be raised to 
the highest. For, as she thus meditated upon 
heavenly things, having her heart in heaven, al 
though her hands were employed in the stable, 
who can tell the mysteries and depths of God s 
love she discovered in these holy meditations ? 
Who can describe the fire of Divine love they 


enkindled in her young heart ? We can well 
imagine that God, who is rich and generous to all 
who invoke Him, did not leave His poor servant 
without consolation. 

She, however, never neglected any of her duties, 
by reason of this close application of her mind to 
the things of God. On the contrary, she was 
most careful to turn everything to the best advan 
tage, having a great desire to benefit the convent 
temporally as well as spiritually. An old writer 
assures us that milk, cheese and butter were never 
so plentiful as when Juliana had the care of the 
cows. Nor need we be surprised at this; we read 
in Holy Scripture that when the brethren of 
Joseph sold him into Egypt, the Lord gave him 
favour in the sight of his master, and that, more 
over, God prospered all his undertakings. Again, 
when the false representations of his master s 
wife caused him to be cast into prison, the Lord once 
more gave him favour in the sight of the keeper 
of the prison, so that he gave all things into his 
hands, and the Lord prospered exceedingly all 
the works of his hands. And when he was de 
livered out of prison, the Lord so prospered his 
undertakings, that Pharao called him the saviour 
of the world.* Now, why did God so prosper 
Joseph and the work of his hands ? Simply be 
cause Joseph in all he did had God alone in view. 
So it was with Juliana ; she lived for God alone, 
and therefore God blessed her labours in an extra 
ordinary manner. 

She had a most tender devotion to the Holy 
Mother of God ; in the midst of her labours she 
would frequently cast herself upon her knees, and 
with great fervour and devotion recite the Ave 
Maria. She used also to recite the CM u tide Mag- 

* Gen. xli. 45. 


nificat nine times every day, in honour of the nine 
months our Lord dwelt in the hlessed womb of 
Mary. Besides this, she took great delight in 
meditating upon the virtues and prerogatives of 
this Queen of Virgins. Nor were her meditations 
mere dry, cold speculations, but she endeavoured 
to put in practice the particular virtue on which 
she was meditating. Moreover, she endeavoured 
to acquire a great personal love for the ever 
Blessed Virgin, well knowing that we cannot 
rightly love Jesus, if we do not imitate Him as 
far as we can in the immense love He had for His 
most Blessed Mother. 

Thus did Juliana increase in wisdom and know 
ledge, and in favour with God and man. 



THE Blessed Juliana led this laborious and 
obscure life until she was fourteen years of age. 
She then begged to be admitted into the society 
of the Sisters. The rare virtues of Juliana were 
not unknown to the Sisters, for they had ample 
opportunity of witnessing her humility, patience 
and devotion. They, therefore, most joyfully re 
ceived Juliana amongst them, thinking that they 
should receive great edification from one whose 
life hitherto had been more angelic than human. 
Nor were they deceived in their expectations. 

Juliana, therefore, took the religious habit in 
the year 1207, and used every effort to make her 
interior dispositions correspond to the exterior 


habit. In order that she might the better under 
stand the truths of the Christian religion, she 
studied the Latin language, in which she made 
great progress, since, as we shall see further on, 
having caused a priest to compose an Office of the 
Blessed Sacrament, she herself undertook its cor 
rection. At a time when there were few transla 
tions of the Holy Scriptures and Fathers, the 
knowledge of Latin was a very great advantage. 
Having once acquired it, she studied the Holy 
Scriptures, Fathers, and Lives of the Saints with 
surprising avidity. She stored up in her memory 
these holy lessons, in order to have recourse to 
them in time of need. Moreover, she never read 
or heard of any beautiful feature in the Lives of 
the Saints, without endeavouring to practise it 

Among the writings of the holy Fathers, she 
took the greatest delight in those of SS. Augus 
tine and Bernard. The burning love with which 
their hearts were enkindled, being diffused also in 
their writings, she could not peruse them without 
her own heart being also inflamed with Divine 
love. St. Bernard s sermons on the Canticles she 
read over and over again, with the most intense 
devotion, nourishing her soul without ceasing, 
with the sacred unction that breathes in every 
page. She committed to memory twenty sermons 
of this holy Father, in order that she might more 
easily meditate upon them, and she repeated the 
most beautiful portions of them over and over 
again with never-failing pleasure. Like a bee 
which goes from flower to flower to suck the honey 
from it, so Juliana continued for several years to 
employ herself in this holy and useful study, ex 
tracting all the honey, and laying up a good store 
of provisions against the day of necessity and 
tribulation. Thus did this young virgin enter- 


tain herself with her celestial Spouse, and so hy 
degrees, and as it were insensibly, became dis 
gusted with the things of earth, relishing only 
those of heaven ; and as a reward for her fidelity 
to Him, the Lord disposed her for a closer and 
more intimate union with Him. 

Juliana s zeal for regular observance knew no 
bounds ; whenever the bell announced any regular 
exercise, no matter what work she might be en 
gaged in, she immediately discontinued it to obey 
the signal. She was fully aware that no private 
devotion or labour is pleasing to God, when per 
formed at the expense of duties prescribed by tho 
rule or holy obedience. 

St. Benedict, in his Kule, gives as one sign of 
vocation in novices, zeal for the Divine Office. 
Certainly Juliana possessed this in an eminent 
degree ; none were more assiduous in attendance 
at choir than she, none more fervent in singing 
the praises of her Divine Spouse. Nothing but 
sickness, or works of obedience, ever kept her 
from this holy exercise, and the fervour with 
which she performed this duty, showed most 
clearly the love with which her heart was in 
flamed. The other religious were greatly edified 
by her profound recollection, her scrupulous atten 
tion to all the prescribed ceremonies, and the 
great fervour which she always manifested for this 
holy duty. 

A heart so full of the love of God, must of 
necessity be full of love towards its neighbour; 
consequently, we need not be surprised to find 
that all the days of Juliana were full days, full of 
good works. While keeping a constant guard 
over her heart, never allowing it to give itself to 
creatures, she always executed with admirable 
promptitude whatever obedience prescribed. No 
one ever heard her murmur against, or contradict 


the orders of superiors; on the contrary, she even 
frequently anticipated their wishes, or where this 
could not he done, she, at the slightest intima 
tion, fled to execute their will. Being fully per 
suaded that in the exercise of charity to her neigh 
bour, she should render herself agreeable to Him 
who has had so much love for us, she sought 
every occasion of rendering herself useful to her 
sisters. If she noticed any whose labours ap 
peared to be beyond their strength, she imme 
diately endeavoured to assist them, no matter how 
painful or difficult it might be. When tjie work 
of any sister, (whether through negligence, sloth, 
or otherwise,) remained imperfect, she knew how 
to make up for this deficiency, without its being 
generally noticed. Nor was this charity extended 
only to a few ; she exercised it towards all indis 
criminately, whenever an occasion presented itself. 
But she always accomplished it with so much 
wisdom and prudence, that no one was ever 
offended by it, nor was she ever taxed with acting 
in this manner, through self-will or vanity. Her 
manner of acting showed most clearly that she 
did these things solely from motives of true 

A great lover of silence and recollection, the 
Blessed Juliana avoided with the greatest care all 
unnecessary conversations with creatures. Her 
Creator had become the object of all her desires; 
for Him alone she sighed, Him alone she loved, 
and all creatures she loved only in Him and for 
Him. Hence all her leisure moments were spent 
in entertaining herself with this Supreme ol>ject 
of her love, whether in prayer or in the reading of 
pious books. Thus did she endeavour to detach 
herself entirely from things of earth, and cleave 
only to the things of heaven. If, however, neces 
sity sometimes obliged her to converse with crea- 


tures, she always endeavoured to turn these con 
versations to the greater glory of God ; moreover, 
she spoke with so much sweetness and charity, 
that all who conversed with her were edified be 
yond measure, and exceedingly admired her 
modesty and her ardent love of God. Indeed, 
her heart was so full of the love of God, that 
when she did speak at all, God s boundless love 
for man was always the chief topic of her conver 

Notwithstanding her many virtues and great 
sanctity, she believed herself the last and lowest 
of all. Far from attributing anything to herself, 
she most firmly believed that she was not corres 
ponding faithfully with the graces God bestowed 
upon her. Hence it was that she humbled her 
self in every possible way, always seeking the 
lowest and most menial offices, always content, 
and indeed extremely happy, at having the 
coarsest and poorest clothing given to her, think 
ing that, however poor and coarse it might be, it 
was still infinitely better than she deserved. Jn 
fine, she was content and happy with everything 
that was most vile and abject. And as her humi 
lity was sincere and profound, so we are not sur 
prised to find that her obedience was prompt and 
perfect, since St. Benedict, in the chapter of his 
rule on obedience, says that the first degree of 
humility is ready obedience. If this, therefore, 
is the first degree of humility, we may well be 
lieve that it was practised most perfectly by her 
who had acquired this virtue, not only in its first, 
but also in nil its degrees. Nothing was preferred 
by her to obedience, not even the sweetness she 
felt in prayer: no matter how deeply she might be 
plunged in meditation, at the first call of obedi 
ence she would immediately leave her devotions, 
and go promptly to perform whatever was required 


of her. Thus did she in all things renounce her 
self. We have seen above how careful the holy 
virgin was to renounce all exterior objects that 
could in any way hinder her from the contempla 
tion of her Beloved. But she well knew that this 
is not sufficient; there is a secret and perfidious 
enemy within, the most dangerous of all, and this 
enemy is self-love. If man, after having detached 
himself from all creatures, is still attached to 
himself, he has done nothing. He has avoided 
that which appeared to him evil, and remains 
attached to that which he thinks is good. It is 
true he is no longer governed by exterior objects ; 
but he is a slave to himself. It was for this 
reason that the Blessed Juliana renounced her 
self in all things, and walked by the secure path 
of holy obedience. She said not, "I wish this," 
or, " I do not wish that," but sincerely endea 
voured to go out of herself, without seeking any 
self-satisfaction. The practice of this self- 
renouncement gave her every day new strength ; 
so that being truly free, with the freedom where 
with Christ hath made us free, she had her soul 
in her hands, and gave it to Him who was her 
Life, her Love, her All. As she sacrificed herself 
and renounced herself in all things, so did she 
enjoy that true peace which no adversity could 
trouble or disturb, because it was the peace which 
God had given her, as a reward for forsaking all 
things, the peace of God which passeth all under 
standing. God loves nothing in us so much as 
this perfect self-detachment; hence we need not be 
surprised that He poured His choicest benedic 
tions upon our Saint, who practised it in such 
great perfection. 

Such an amount of virtue in one so young, and 
a life so edifying, and so conformable to the 
doctrines and maxims of the Gospel, clearly 


showed that the Lord had particular designs 
upon her, and that it was His will that she should 
attain a high degree of sanctity. She, on her 
part, endeavoured to fulfil the will of her Spouse, 
making continual use of all the instruments of the 
spiritual calling, and thus prepared herself to 
receive at the day of judgment that reward which 
the Apostle St. Paul tells us, " eye hath not 
seen, nor ear heard, neither hath it entered into 
the heart of man to conceive what things God 
hath prepared for them that love Him."* 



MAN being once detached from nature and from 
self, has accomplished something, hut not all, by 
any means. It is not sufficient that he no longer 
belongs to himself; it is absolutely necessary for 
him to belong to God, and to think and act only 
in Him. Pride and self-will being once broken, 
the superior part of the soul more easily follows 
this movement of ascent towards God, and becomes 
more capable of a close and intimate union with 
Him. But in order that this relation of man 
with God may be established, man must earnestly 
desire it. Now this desire is manifested in 
prayer. " Every prayer," says Rusbroch, "con 
sists in saying to God : Lord, my God, give me 
what You wish, and dispose of me as You please." 
It was the prayer of our Lord in Gethsemani : 

* 1 Cor. ii. iz. 


" Father, not as I will, but as Thou wilt." This 
kind of prayer detaches man from nature and the 
world around him; it detaches him also from that 
little world which is within him ; it, purifies him, 
and causes him to make an entire sacrifice of all 
spirit of self-appropriation. All the saints have 
considered prayer, and especially the prayer of 
resignation, (if I may so term it), a powerful 
means of acquiring n close union with God. 
Hence it was that the Blessed Juliana endea 
voured to attach herself still closer to God, by 
constant and fervent prayer. Blaerus tells us that 
" all who have written her life, speak of her piety 
and zeal for prayer." "We read/ he continues, 
" that her raptures were frequent, and that she 
was endowed with the gift of prophecy, and that 
she even penetrated the inmost thoughts of the 
hearts of those who came to her for counsel and 
advice." She celebrated the feasts consecrated to 
the Lord with so much ardour, piety, and devo 
tion, that her sisters regarded her, and with 
justice, as the well-beloved spouse of Jesus. The 
greater part of the night which preceded the feast,, 
she passed in prayer and meditation. When, on the 
feast of Christmas, she considered her God become 
a little Child for love of man, her soul was so 
inflamed with Divine love, that, in spirit, taking 
the Infant Jesus in her arms, she embraced Him 
with unspeakable tenderness and affection of benrt. 
Then she would contemplate Him lying in the 
manger, and would prostrate herself before Him 
in profoundest adoration. Again, she would con 
sider Him who gives to all His creatures meal in 
due season, Himself deigning to be nourished 
with milk from the chaste breast of His holy 
Mother, and in these meditations she experienced 
indescribable joy. But when she contemplated 
Him shedding His blood under the knife of cir- 


cumcision, her soul was pierced with the keenest 
sorrow, and she would pour forth her most fervent 
prayers, begging of Him so to turn the hearts of 
men towards Him, that He might never more 
be wounded by their sins, crimes, and ingrati 

As it is in His Passion that our dear Lord has 
in a more especial manner shown the immensity 
of His love for man, so it was in meditating upon 
the sufferings of Jesus in His Passion, that the 
heart of the Blessed Juliana was melted away like 
wax, and in her meditations a fire was enkindled. 
Whenever she applied herself to this meditation, 
or that she heard it preached of in the church, 
she would shed such an abundance of tears, that 
Ler cheeks, her habit, yea, the very ground upon 
which she was kneeling, would be bathed with her 
tears. Whenever the hymn, " Vexilla regis 
prodeunt," was sung, she was pierced with such 
keen and lively sorrow, that she could not prevent 
its being observed ; and, in order that she might 
not be a distraction to others who were chanting 
the office, they were obliged to carry her out of the 
church. She knew very well that true sorrow 
is in the interior much more than in the exterior; 
but these bursts of sorrow with her were involun 
tary, and proceeded simply and solely from her 
vehement love of God, and from the intense grief 
she felt at seeing men continually offend Him. 
She most ardently desired to be crucified like her 
Saviour, and nothing would have given her 
greater delight than to have been put to a cruel 
and ignominious death for love of Him who died a 
most painful death to redeem the world. Since 
this could not be accomplished, and that the 
crown of martyrdom was not for her, she endea 
voured to make up for this as far as she could 
by attaching her soul to Him with a love that 


knew no bounds. Deeply grieved that she could 
not perfectly imitate her beloved Jesus, she at least 
animated herself with courage to bear every kind 
of pain, labour, and fatigue. 

Having so great a love of sufferings, we are not 
surprised to find that she practised austerities 
without end; long and painful watchings, labours 
far beyond her strength, nearly continual fasts, 
and other macerations, had so reduced her body 
and exhausted her strength, that her life was, so 
to say, a continual languor. According to those 
who lived with her, (and they certainly should be 
the best judges,) her infirmities were caused by 
the labours to which she voluntarily subjected 
herself when she was too young and too weak to 
bear them, and were not caused by her frequent 
meditations on the passion, still less from the 
greatness of the love with which she was inflamed, 
and winch bore her without ceasing towards her God, 
as to the centre of her beatitude and her eternal 
repose. On the contrary, this love was her greatest 
support, and without it she would have infallibly 
succumbed under the many labours and trials 
she had afterwards to undergo. 

Sapientia, who had lately been elected prioress, 
had never lost sight of her former pupil ; she 
remarked in her a great devotion to the holy 
sacrifice of the Mass, and to Jesus in the Blessed 
Sacrament. She also noticed her great love of soli 
tude, and her extraordinary gift of prayer. After 
having fully tried by what spirit she was led, and 
believing that she was led by the Spirit of God, she, 
in order to second the designs of God upon her, and 
to give her greater facility for prayer and recollec 
tion, caused an oratory to be constructed, in which 
Juliana could from time to time retire, and give 
herself up to prayer. Juliana had a long time 
desired this, but had not dared to request it, lest 


her own will, instead of the will of lier superiors, 
should be accomplished in the matter. No sooner 
was it finished than she devoted herself more than 
ever to a life of solitude and prayer, and it was 
in this place that she tasted the purest delights 
of the highest contemplation. Her sisters often 
found her there rapt in ecstasy, quite motionless, 
and unmindful of all earthly things, yea, even of 
her bodily nourishment. 

Her sisters, fearing her health would give way 
if this state of things continued, would beg of her 
to take some food, and she, out of gratitude to 
their charity, would do as they desired. But she 
partook of so small a quantity of food that her 
life was sustained only by a miracle. Her fasts 
were so frequent, her abstinence so rigorous, and 
her complexion and frame so delicate, that unless 
the hand of God had otherwise supported her, she 
must have di<d. Seeking only the spiritual 
nourishment of the soul, she drew all her strength 
from her intimate union with her celestial Spouse, 
preferring, as she herself said, this divine food to 
all the most exquisite viands the world could 

All the feasts that the Church Celebrates to 
honour the mysteries of our holy ivligiou, were 
for her days of joy and gladness. Bat she had a 
most particular affection for the feast of our Lord s 
Ascension into heaven. Upon this day she was 
accustomed to go into the garden, and placing 
herself in the middle of it, she stood, like the 
apostles of old, " gazing up into heaven." To 
have seen her, one would have thought that she 
actually perceived the Saviour triumphing over 
death and hell, and entering into the possession 
of His glory. It did indeed seem to her, that she 
saw Him rise little by little from the earth, and 
that she heard the harmonious concerts of angels 


and archangels, of the thrones, dominations and 
powers, of the cherubim and seraphim, and all 
the heavenly host, who celebrated with songs of 
joy the triumphant entry of the Sacred Humanity 
of our Lord into that heaven which she then 
seemed to contemplate with the eyes of her soul. 
It is impossible to describe the torrent of delights 
which were poured into her soul in these holy 
contemplations. Upon one of these occasions, a 
friend of hers, to whom she was accustomed to 
open her heart, was an eye witness of her devotion. 
No sooner had Juliana commenced to contemplate 
the mystery of the Ascension, than she suddenly 
fell into an ecstasy, and remained immoveable; 
her companion thought that she was either dead, 
or was at least expiring, so deeply were the powers 
of her soul plunged in the contemplation of 
celestial things. She therefore ran to her as 
sistance, conjuring her by every endearing epithet 
to make some effort to return to her ordinary 
state. But it was all in vain, Juliana remained 
without movement and without speech. It was 
only after the lapse of some considerable time 
that she returned to herself, after having uttered, 
with a deep sigh, the words, " Alas ! my God is 

"Waking up, as if from a deep sleep, and seeing 
herself deprived of the sight of her celestial 
Spouse, she was sad and troubled, but was con 
soled by the remembrance that Jesus is really 
present, Body, Soul, and Divinity, in the Holy 
Sacrament of the Altar. At the recollection of 
this she rejoiced, and continually repeated the 
divine and consoling promises He has given to us 
in these words : " Lo, I am with you always, 
even to the consummation of the world." Then 
she congratulated herself upon the happiness of 
really possessing Jesus upon our altars, where she 


could adore Him with a heart overflowing with 
love and with transports of joy, more easy to 
imagine than to describe. 

She had also a great devotion for the feasts of 
our Lady, but of all her feasts, the one she 
celebrated with most ardent devotion and piety 
was the feast of the Annunciation. It seemed aa 
if she could never cease from meditating upon 
and admiring the celestial simplicity of the words 
of the angel Gabriel; the trouble that his salutation 
at first gave to Mary, the consent that she gave to 
become the Mother of God, the profound humility, 
the more than angelic modesty, and the ardent 
love, our Blessed Lady displayed upon this occa 
sion. At the thought of the Eternal Word 
descending from the bosom of His Father, and 
becoming man for love of us, her heart became so 
inflamed with love, that it seemed to her she 
could no longer contain it within her breast. 

We have seen that even in her childhood she 
was very devout to the Blessed Virgin, and she 
endeavoured also to excite in others still greater 
devotion for this august Queen of heaven and 
earth than they already possessed. A devotion 
that she frequently recommended to the other 
religious, was to recite the " Ave Maria," and the 
canticle " Magnificat," nine times every day, in 
honour of the nine months our Lord dwelt in the 
womb of His ever Blessed Mother; and she 
assured them that she was indebted to the 
practice of this devotion for many favours and 
graces she had obtained from heaven. When 
ever she recited or sung the "Magnificat," she 
was accustomed to contemplate the fatigues our 
Blessed Lady suffered in her journey from Na 
zareth to the house of her cousin Elizabeth. She 
then considered the tender embraces of those two 
women so beloved by God, the joy with which St. 


Jolm the Baptist leaped in the womb of liis 
mother, at the approach of Mary, who bore his 
Saviour within her womb; then she meditated 
upon their holy salutations and the thanksgivings 
they afterwards rendered to God. 

In fine, we can safely say that the blessed 
Juliana most perfectly observed the apostolic pre 
cept, " Pray without ceasing." She lived in such 
close and continual union with God by prayer, 
that even in her sleep she gave utterance to the 
most loving ejaculations and amorous sighs for 
her Beloved; so that we may say her apparent 
sleep was an ecstasy ; her repose, a transport of 
love ; her rest, an occupation full of light and 
love: accomplishing those words of the spouse in 
the Canticles : " I sleep, but my heart watches." 

We have seen that, even in her childhood, 
Juliana was a lover of mortification ; but this 
desire of bringing her body into subjection, " as 
the apostle saith," increased with her years. She, 
for the last thirty years of her life, fasted every 
day, eating only once in the day, and that not 
until towards evening; and so small was the 
amount of food she took, that it was a marvel how 
her life could be sustained. In vain her friends 
represented to her that one so frail and delicate 
as she was ought to eat at least twice a day, and 
that the little nourishment she took was not suffi 
cient to support her; she had become so accus 
tomed to fasting, that she was not able to eat 
twice a day even very moderately, and when, to 
please her sisters, she endeavoured to do so, her 
stomach could not retain the food they gave her. 

Several persons who were aware of her feeble 
and sickly state, sent her frequently the most 
delicate and tempting kinds of food ; but the 
pleasure they procured her in this, was simply to 
give her an opportunity of practising charity, for 


as soon as she received these presents she sent 
them to the portress, to be given to the poor ; if 
she could not have done this, she certainly would 
have refused to receive such presents. The little 
sleep that she took was far too short to recruit her 
strength ; hut she held small account of her 
bodily health, her one sole desire was to he united 
to her Beloved by the closest possible bonds, and 
the better to secure this favour, she gave herself 
up to a life of prayer and contemplation. 

But of all her devotions, the one which shone 
pre-eminently in her, was her extraordinary love 
and devotion for the most holy Sacrament of the 
Altar. It is in this Blessed Sacrament that our 
beloved Jesus hath, according to the expression 
of the sacred Council of Trent, " poured forth all 
the riches of His divine love for man." It is the 
Bacrament of love, the " love of loves," as St. 
Bernard calls it, the strongest pledge of love that 
God could give us; for, as St. Francis of Sales says, 
" In no one action can our Blessed Saviour be 
considered so loving, so tender, as in this in which 
He, as it were, annihilates Himself and reduces 
Himself into food, in order to enter into our souls, 
and to unite Himself with the hearts of the faith 
ful." Now, as our Juliana was such an ardent 
lover of Jesus, we need not be astonished at her 
intense devotion to the thrice blessed Sacrament 
in which Jesus hath manifested such infinite love 
for poor, weak, helpless, frail, mortal man. She 
was never so happy as when adoring her Beloved 
in the Sacrament of the Eucharist, and was so 
inflamed with love for her Saviour and God really 
present there, that she could never find expres 
sions sufficiently tender, loving, and affectionate, 
to declare her gratitude for so great a benefit. 
Sometimes she would, in adoring her hidden God, 
humble herself, profoundly acknowledging her 


utter tm worth in 688 to appear in the presence of 
His august Majesty. At other times she would 
give vent to the most inflamed expressions of 
love. In order to express what she felt and 
thought in these moments, we must have been 
able to read her heart, and also have been pene 
trated with her love. Frequent communion was 
not the custom of the times in which the Blessed 
Juliana lived, otherwise she would have commu 
nicated every day, such was her ardent desire to 
be fed with the Bread of Angels. But if she 
could not do this, she at least communicated as 
frequently as she could, without giving occasion to 
those around to envy, or tempting them to mur 
mur on account of what, would have had the 
appearance of great singularity. Upon the days 
she did communicate, she avoided as much as 
possible all intercourse and conversation with 
creatures, entertaining herself with her Creator, 
and keeping herself united to Him in the closest 
possible manner. Indeed, the joy she felt after 
communion was so great and exuberant, that she 
could not possibly hide it, whatever efforts she 
might make to do so. Her hunger and thirst for 
this divine food was so great that she might well 
cry out with holy David: " As the hart pauteth 
after the fountains of water, so my soul pauteth 
after Thee, God. My soul hath thirsted after 
the strong living God." The more frequently she 
communicated, the more did she hunger and 
thirst for this celestial Manna, that containeth in 
itself all sweetness, and the more ardently did her 
heart burn with love for Him, Who, in this heavenly 
banquet, hath given Himself for the food and 
nourishment of our souls. Her love for this 
divine food was so great that it caused her to have 
no taste or relish for the things of earth ; united 
to Jesus her beloved, her heart became a burning 


furnace of love, in which everything terrestrial 
was entirely consumed. Thinking that possessing 
her God, she ought no longer to converse with crea 
tures, she entered her oratory, kept a strict silence 
for eight days, and violated it only for some very 
pressing and indispensable necessity. The time 
appeared to her short, so great was the delight 
she experienced in the celestial entertainments 
and colloquies she held with her God. What 
a reproach this is to our tepidity, we who can 
scarcely spend one quarter of an hour in thanks 
giving for the unspeakable benefit our dear Lord 
bestows upon us when He comes in holy commu 
nion to visit our souls. 

Her sisters, who really thought that either her 
health or mind would certainly be injured by such 
close and intense application to the things of God, 
endeavoured sometimes to distract her, and repre 
sented to her that solitude, her great austerities, 
and such continual strain upon the mind, would 
most assuredly lead to the ruin, of her health. 
But she begged them, with angelic sweetness, to 
leave her alone with her God for one month, and 
not to give themselves any concern or trouble 
about her bodily necessities, since she assured 
them she no longer had any relish for the bread 
of earth ; but that the Bread of Heaven contained 
in itself so much sweetness, suavity and strength, 
as to make all earthly delights burdensome and 
disagreeable to her. Only the desire of enjoying 
God in her retreat, could have caused her to speak 
thus; certainly it was not with the intention of 
passing for a saint, since she looked upon herself 
as the most imperfect of the whole community. 

Whenever she heard the signal for consecration, 
in whatever place she might be, she prostrated, 
and repeated the acts of adoration with so much 
unction and fervour, that it was easy to see her 


heart was all on fire with love. She heard Mass 
with so great devotion, that in spite of her humi 
lity and the sincere- desire she had to hide her 
piety, the burning love with which she was in 
teriorly consumed, was exteriorly manifested by 
her amorous sighs, and by the halo of light which 
was visible upon her features, and which was 
sometimes so great as to dazzle the beholders. 

Light and darkness, considered under a physical 
relation, have no moral character ; they are both 
pure instruments in the hand of Him who hath 
said by the mouth of the prophet: "I have created 
light and called darkness." But their opposition 
can symbolically express the immense difference 
between good and evil. Thus in the Holy Scrip 
tures heaven is described as a place of light, and 
hell as a place of darkness. God, in order to shew 
us the inward beauty of those who are wholly His, 
His most especial friends, and singularly dear to 
Him, has frequently caused their countenances to 
emit rays of light. These luminous phenomena 
Almighty God has produced in those whom He 
has elevated to an extraordinary degree of sanc 
tity, innumerable times. It IJMS been manifested 
in the Old Dispensation as well as in the New. 
Thus the face of Moses, when he came down from 
the Mount Sinai, was so resplendent with light 
that Aaron and the children of Israel were afraid 
to come near him.* When St. Stephen, the first 
martyr, stood before the council, his face shone 
like the face of an angel.f St. Polycarp, a disciple 
of St. John the Evangelist, and the angel or 
bishop of Smyrna, who was commended above all 
the bishops of Asia by Christ Himself in the 
Apocalypse, and the only one without a reproach, 
when his executioners set fire to the pile which 

*Exod. xxxiv. 29-35. + Acts vi. 15. 


was to have been his martyrdom, the flames, form 
ing themselves into an arch, like the sails of u 
ship swelled with the wind, gently encircled the 
body of the martyr which Htood in the middle, and 
which shone with such brightness that its bril 
liancy could be perceived even through the flames.* 
Several times also the martyrs of this time have 
been discovered in their dungeons surrounded with 
light. Constantine having sent Photius to pay a 
visit to St. Paul the first hermit, and having re 
commended him to observe well the expression of 
his countenance, Photius said to Simeon who 
accompanied him, "Although I have often en 
deavoured to look him in the face, I have never 
been able to do so, and have always been corn- 
celled to close my eyes, because they were dazzled 
oy the rays of light which his countenance sent 

St. Ida of Lewis, of the Cistercian Order, fre 
quently emitted brilliant and splendid rays of 
light from her eyes, her face, and sometimes even 
from her whole body.! Indeed, facts of this kind 
sufficient to fill whole volumes might be quoted, 
but we have seen enough to be persuaded that this 
phenomenon in the Blessed Juliana was the work 
of God. Upon the occasions in which this bright 
ness was seen npon her countenance, she was 
generally in ecstasy, and she sometimes became 
fixed and immoveable, which shows how intense 
her devotion must have been. The Holy Spirit 
had taken possession of her whole soul, had ani 
mated her with His breath, and enkindled within 
her the fire of His love. Her faith in the Real 
Presence of Jesus in the Sacrament of His love 
was so lively, that in His presence she was alto- 

* Cir. Let. of Church of Smyrna to the Churches of Pontus. 
t Baronius, an. 984. J Cist. Men. 365. 


getLer oblivious of earthly things, and mindful 
only of the Supreme and only object of her love. 
Our Lord on His side poured sucli an abundance 
of light and heat into her soul, that it was even 
manifested exteriorly by the brightness of her 
countenance ; she was in the presence of the 
" True Light, which enlighteneth every man that 
cometh into the world," and no wonder that she 
shone with the light that He imparted to her, and 
with which He inundated her soul. 

Thus did this blessed soul, when present at the 
celebration of the holy mysteries, receive an abund 
ance of grace and strength : she had it bestowed 
upon her, because she came prepared to receive 
it. She came hungry and thirsty, begging an 
alms from Him who is the most generous and 
the most bountiful Giver of all good things, and 
He, far from sending her away empty, filled her, 
on the contrary, with the Bread of Consolation, 
and gave her to drink of that living water, which 
became in her a fountain springing up into ever 
lasting life. The most blessed privilege to her 
(next to receiving Jesus in the Holy Communion,) 
was to kneel before the altar of God, there to 
adore, love, bless and praise Him for His good 
ness and mercy to the children of men. She 
loved the House of the Lord, and the place where 
His Majesty dwelleth, and could well sing with 
the holy Psalmist : " How lovely are Thy taber 
nacles, Lord of Hosts ! my soul longeth and 
i ainteth for the courts of the Lord. My heart 
and my flesh have rejoiced in the living God. 
For the sparrow hath found herself a house, and 
the turtle a nest for herself where she may lay her 
young ones. Thy altars, Lord of Hosts, my 
King and my God. Blessed are they that dwell 
in Thy house, Lord : they shall praise Thee for 
ever and ever. Blessed is the man whose help is 


from Thee : in his heart he hath disposed to 
ascend by steps, in the vale of tears, in the place 
which he hath set. For the law-giver shall give a 
blessing; they shall go from virtue to virtue : the 

God of gods shall be seen in Sion Better is 

one day in Thy courts above thousands. I have 
chosen to be an abject in the house of my God, 
rather than to dwell in the tabernacles of sinners. 
For God loveth mercy and truth : the Lord will 
give grace and glory. He will not deprive of good 
things them that walk in innocence : Lord of 
Hosts, blessed is the man that trusteth in Thee."* 




JULIANA was full of gratitude for the many graces 
God bestowed upon her; and as she was deeply 
grateful for them, so also did they serve to make 
her still more humble ; for she was herself fully 
persuaded that if these graces had been granted 
to any other, they would have been made better 
use of. She therefore humbled herself before the 
Lord, acknowledging her utter unworthiness, and 
confessing in presence of His Divine Majesty her 
incapability of doing anything good without His 
grace and assistance. Then she would weep over 
what she termed her great sins and iniquities, yet 
in the eyes of those with whom she lived and 
conversed, her life was blameless. God, who 
" resists the proud, and gives His grace to the 

* Psalm Ixxxiii. 


bumble," was pleased with the humility of His 
servant, and accordingly rewarded her by bestow 
ing upon her still more abundant graces. He 
had frequently favoured her before with ecstasy 
and a close and intimate union with Himself; but 
now it was His good pleasure to favour her with a 
vision. He did not, however, upon this occasion, 
reveal to her its import. One day, therefore, that 
she was in prayer, she was suddenly rapt into an 
ecstasy of mind, and beheld a vision in which the 
figure of the moon was presented before her, sbin- 
ing with great lustre. This moon, however, had 
one dark spot in it, which took away from it the 
perfection of its beauty. 

Writers do not all agree npon the precise year 
in which she had this vision ; but this by no 
means destroys the fact of her having had the 
vision, since discussions of the dates of various 
events are of frequent occurrence, while no one 
thinks of calling the events themselves in ques 
tion. Thus, while all who have written the life 
of St. Juliana mention the vision in the same way, 
they do not all agree as to the year in which it 
happened. The fact is fully and amply authenti 
cated, although the date is matter of disputation. 
The more general opinion, however, seems to be 
tbat the blessed Juliana was about sixteen years 
of age when she received this favour. Juliana, as 
soon as she returned to herself, was greatly trou 
bled, wondering what the vision could signify, and 
fearing there might be some illusion, she conferred 
with her superiors. She explained tbe time at 
which it happened, and then described what she 
had seen, with the greatest simplicity and ac 

Sapientia, who had, so to say, reared her, in 
whom she had entire confidence, and who, more 
over, was, as we have said above, prioress, was 


naturally the first to whom she Lad recourse. 
Juliana begged of her to declare candidly what 
she thought of the vision. Sapientia answered 
her that it was a mystery which would he as peril 
ous as it would he uncertain to attempt to dis 
cover ; that it was an exceeding rash thing to 
endeavour to fathom the secrets of God, that 
moreover it was possible that after all it was only 
a dream, and that therefore she should dismiss it 
from her mind at once, and without further delay. 
She then betook herself to persons celebrated for 
their piety and sound doctrine, and to whom it 
was her duty, or at least a matter of prudence, to 
speak of the affair, as for instance her confessor 
and the other superiors ; but they replied to her 
in tbe same manner as Sapientia had done. 

Juliana endeavoured sincerely to follow the 
advice which she knew had been dictated by the 
prudence and wisdom of those whom she had con 
sulted. She had too much humility to act other 
wise. But although she made a most firm reso 
lution to banish all thoughts of the vision from 
her mind, wherever she went, or whatever she did, 
it was always present to her, and however strong 
her efforts to shut out the vision might be, they 
were vain and useless. In order to obtain from 
God a cessation of the vision, she spent whole 
hours in prayer, fasted and practised every good 
work compatible with her state of life, offering up 
these good works for the same intention ; but her 
prayers were not heard, the vision still continued 
to follow her everywhere. She then begged the 
prayers of some holy persons with whom she was 
acquainted, but neither were their prayers heard. 
One of the greatest troubles to her in this matter 
was to find that she could not comply with the 
wishes of her superiors, who had advised her to 
banish the thing altogether from her mind. What 


was slie to do ? She was most anxious to obey, 
Lot do what she would, go where she would, the 
vision was always present. Was it a snare of the 
demon, craftily laid hy him, in order to turn her 
away from her duties, cast her into trouble, and 
give her a distaste for her religious exercises ? 
She feared it was, and therefore redoubled her 
prayers to Almighty God, begging of Him to take 
away this vision from her. But He heard her 
not ; His time had not yet come. The vision had 
a meaning ; but it was not God s good pleasure to,, 
give to her its interpretation at present. Doubt 
less He wished to exercise her patience, and more 
over to show her that it is not for man to fathom 
His designs, or question His ways, but rather to 
wait patiently for his God, and in due time God 
will deliver His helpless creature out of all his 

In the meantime the fame of Juliana s sanctity 
Lad spread abroad; for whatever pains she might 
take to hide her virtue, it was not God s will that 
it should remain hidden. Now as great virtue is 
always respected even by worldlings, people began 
to conceive a high opinion of our saint, and began 
to respect and revere her as she deserved to be. 
Sapientia, who had sown in her heart the good 
seeds of true and solid virtues, which were now 
bringing forth such marvellous fruits, examined 
her with the greatest attention, and was obliged 
to confess that her rapid growth in virtue was to 
be attributed much more to the extraordinary 
graces God so abundantly^ bestowed upon her, 
than to the care she herself had taken to bring 
her up in the ways of virtue and sanctity. With 
her whole heart she praised God for the many 
favours He bestowed upon her former pupil, 
and seeing that she corresponded so faithfully 
with them, she could not refrain from praising 


her and speaking well of her to all she had occa 
sion to converse with. Juliana was indeed a per 
fect model of every religions virtue, and Sapientia 
frequently proposed her to the other sisters as 
such. They, in their turn, heing greatly edified 
by what they observed in Juliana, were never tired 
of speaking in her praise, and making her many 
virtues known to all who came to visit them. 

Thus was the fame of Juliana spread abroad, 
and as it generally happens in such cases, many 
were desirous to see and speak with her. In 
spite of her love of solitude and retreat, she could 
not always refuse to see and speak with those who 
came to visit her ; they who had the good fortune 
to obtain an interview, always departed with hearts 
inflamed with the love of God, and full of venera 
tion for His servant ; but our humble saint, the 
more she was esteemed by others, the more did 
she humble herself in her own eyes, and look 
upon herself as nothing. To hear herself praised 
was pain to her, because she knew that all the 
good she possessed came from God, and that to 
Him alone was the glory due. When any person 
with whom she spoke happened to say something 
to her praise, it only had the effect of making her 
blush at her own unworthiness, since she waa 
firmly persuaded that she deserved to be treated 
with contempt, and trodden under foot by all. 

The visits of the great were above all a burden 
to her, so that she avoided them with the greatest 
care. Whenever it was told her that any rich or 
noble person requested to see her, she hid herself 
and kept out of the way as well as she was able. 
Sometimes it happened that such persons came 
unexpectedly, so that she could not possibly hide 
herself, and consequently was obliged to converse 
with them ; then, if they requested her to dis 
course on divine things, her embarrassment was 


clearly perceived ; notwithstanding this they would 
ordinarily continue to entreat her to speak to 
them of God. In such cases the humhle spouse 
of Christ would answer, " I have neither learning 
nor eloquence to speak to you of the ways of G-od, 
I am hat a poor, simple nun, having heen accus 
tomed all my life to rustic labours ; hnt since yon 
are hoth learned and eloquent, he pleased to give 
me some instruction, and may God reward your 
charity." Such were the answers she generally 
made to these requests in her youth; but at a 
more advanced age, and when she hecame prioress, 
not heing able to refuse to converse with such 
people, she answered all their questions with great 
wisdom and prudence ; she, nevertheless, herself 
declared that she would rather suffer the pains of 
purgatory, than the burden of such conversations. 
But she did not act in this manner to the poor, 
who came to her for consolation ; above all, if she 
had reason to believe that nothing would be said 
to her in praise of her virtue. To such as these 
she spoke freely and unrestrainedly ; and as the 
good man, out of the inward treasure of his heart, 
bringeth forth good things, so did she, out of a 
heart overflowing with love for God, bring forth 
words of such unction, power and efficacy, that 
the hardest hearts were melted even to tears. 
She plainly spoke to them of the deformity of vice, 
and the mournful consequences of its indulgence, 
since, unless we flee from it, it will in the end 
inevitably plunge us into the pit of perdition. Oa 
the other hand, she would describe to them the 
beauty of virtue, and the unspeakable peace and 
joy the practice of it gives even in this life, and 
the never-ending joys which are its reward in the 
life to come. If she believed that the rich and 
the learned knew more than she did, and so, by 
consequence, preferred to be instructed rather 


than instruct; her zeal, on the other hand, for 
those whom she perceived to he rather deficient in 
religious knowledge, knew no hounds. Her words 
made so deep an impression on them that they 
quitted her with difficulty; indeed, such was the 
force of her burning eloquence, that when she 
spoke she seemed inspired, and always imparted a 
balm for every sickness, consolation for every 
affliction, counsel for every tribulation, and a re 
source for every necessity. Her every look and 
movement displayed the glory of grace and a 
Leavenly life. 

But while she was receiving honours from with 
out, she was full of troubles within. The vision 
of which we have spoken was continually present 
to her view ; she had never ceased to beg of God 
to remove it, but as yet He heard her not. 
Whether it was a true vision from God, or an 
illusion of the demon, she knew not; at times 
when she was persuaded it came from God, she 
was still troubled, since she could by no means 
understand its hidden meaning. In this perplexity 
she resolved to address herself anew to God, and 
implore Him with all the fervour of which she 
was capable of showing, to deign either to take 
nway the vision, or reveal to her its mystery. 
"Whenever she had an opportunity of speaking to 
pious and devout persons, she always begged 
them to pray for her intention, without however 
revealing to them what the intention was. Thus, 
day and night were prayers constantly ascending 
to the throne of grace for this purpose. Juliana, 
desiring the removal of every object that could 
hinder her in the contemplation of the Sovereign 
Good, was (we may well believe) most fervent in 
her prayers for this purpose; since she was per 
suaded that if this state of things should long 
continue, there would be great danger of its caus- 


hig her wearisomeness and disgust in the practice 
of her pious exercises. It was for this reason that 
she continued so unremittingly to knock at the 
gate of the Divine Clemency. As " the prayer 
of the just pierceth the clouds," so did Juliana s 
prayer at length reach the ear of the Almighty; 
He had tried His servant according to His good 
pleasure, and was now resolved to grant her peti 
tion. One day, therefore, that she was plunged 
in deep contemplation, she was on a sudden rapt 
in ecstasy, and interiorly heard a voice, like unto 
the voice of an angel, speaking to her, and thus 
interpreting the vision, telling her that, " the moon 
represented the Church, that its lustrous brightness 
represented the different solemnities celebrated in 
the Church during tbe course of the year. The 
dark spot which obscured a part of the moon a 
lustre, signified tbe want of a certain feast, wbich 
it was G-od s will should be instituted; that this 
feast was to honour the most august and most 
holy Sacrament of the Altar; that although the 
institution of this venerable sacrament was com 
memorated on Holy Thursday, yet as upon this 
day the Church is so much occupied with the 
meditation upon the mystery of our Lord s wash 
ing the feet of His disciples, and the commence 
ment of His Passion, as to prevent her from com 
memorating the institution of this adorable sacra 
ment as was meet and proper; it was, therefore, 
for these reasons necessary to set apart another 
day for this purpose, which should be observed 
by all Christendom, and for three reasons. First, 
in order that faith in the divine mysteries, which 
was growing cold, and which would grow still 
colder in succeeding ages, should be entirely con 
firmed. Second, in order that men who love and 
seek the truth, should have an opportunity of 
btiing instructed therein; and should, moreover, 


by the recurrence of tin s feast, be induced to draw 
from this source of life, strength to advance in 
the path of perfection. Third, in order that the 
irreverences and impieties, which in this Blessed 
Sacrament are daily committed against the Divine 
Majesty, should be atoned for by a solemn act of 

Juliana, having had this revelation, was full of 
joy and gladness ; but as there is no joy in this 
Jife, which has not also its mixture of sorrow, so 
Juliana, in receiving this revelation, was also in- 
formed by the same voice which spoke to her in 
teriorly, that she was the instrument chosen by 
God, to procure the institution of this Feast in 
His Church. This naturally cast the humble 
virgin into great trouble, since she could not per 
suade herself that so great a work was to be 
accomplished by so feeble an instrument. She 
had solicited the Lord during two years, to be 
instructed concerning the truth of the vision ; she 
now employed many years in praying to be dis 
charged from the burden of announcing it. This 
revelation was vouchsafed to Juliana when slie 
was only eighteen years of age, which shows with 
what rapidity she Lad run in the way of perfec 
tion. But God is always " wonderful in His 
naints," raising them up, arid favouring them, 
because in their own e} 7 es they are poor and lowly, 
for God hath respect to the humble and poor, but 
beholdeth the proud afar off. 

Doubtless, some who profess to pride them 
selves on possessing strong minds, but whose only 
strength generally consists in refusing to believe 
what the feebleness of their intellect cannot com 
prehend, will say that this revelation is merely a 
dream of one whose brain has been weakened by 
practising austerities far beyond the strength of 
her tender years. But since the Church has in- 


etituted the Feast, if we are not lound, we are at 
least permitted to believe that the vision came 
from God. We may do this without fear of being 
taxed with over-credulity, since we know how 
careful the Church is in such matters : the men 
she always employs to investigate things of this 
kind, being full of prudence, celebrated for their 
learning, as well as for their veracity, probity and 
candour. We may feel quite certain that such 
men will not easily be deceived, especially when, 
(as is nearly always the case,) they expect to meet 
with some fraud. Thus, for instance, these theo 
logians do not even regard the foretelling future 
events as an evident sign that the vision comes 
from God, unless, indeed, it is treated of things 
which depend solely on the Divine Will. If the 
vision is followed with repose, peace, recollection 
of spirit, tender love for God, holy inspirations, a 
clear view of the mysteries of faith ; if it inflames 
him or her who has the vision with zeal for the 
glory of God and the salvation of souls ; if it is 
accompanied with apparent miracles, that is to 
say, with such as do not surpass the power of the 
demons; these men tell us that even so we must 
not at once conclude that the vision comes from 
God. The good dispositions of him or her, who 
Las had the vision, their well-known piety, their 
own testimony to the truth of what they have 
seen, the sanctity of the place in which it hap 
pened, the novelty of the things they have seen, 
all these are not signs which exclude every doubt. 
These theologians think, and with reason, that in 
spite of all these united conditions, illusion is 
still possible, because, however holy man may be 
here below, he is always subject to error, and be 
cause these visions may be caused by the demons, 
or by the natural powers, when they have, by 


some physical means, been excited in an extra 
ordinary manner. 

Before pronouncing any judgment at all, these 
men, so discreet and so prudent in the discernment 
of spirits, examine most carefully and thoroughly 
into the lives of those who have received, or are 
supposed to have heen favoured with visions, 
according to that admonition of the Holy Spirit : 
" Believe not every spirit, but try the spirits if 
they be of God."* They inquire if the persons 
who are supposed to have revelations, have desired 
them; if they believe themselves worthy to receive 
them; if they seek them by curiosity, pride, or to 
give themselves an appearance of sanctity ; if, in 
the mortifications they practise, they follow their 
own will; if they publish upon the house top what 
they suppose God to have revealed to them in 
secret. In all such eases delusion is to be sus 
pected. But Juliana s case presents nne of these 
signs. She did not desire nor seek after visions, 
but, on the contrary, begged of God to deliver her 
from them ; nor were her mortifications and pen 
ances performed of her own will, for in all things 
she submitted herself to the will of her superiors. 
And as for thinking herself worthy to receive such 
favours, nothing could be further from her thoughts, 
since she esteemed herself the last and the lowest 
of all. Again, if they who profess to have re 
ceived visions are not deeply grounded in humi 
lity, and a sense of their own unworthiness and 
nothingness, if they are only beginners in the 
spiritual life, if they believe that they have been 
elevated all at once to the highest degree of con 
templation, or hope to attain it by any other 
means than those of crosses, sufferings, and in 
terior mortification, in all such eases delusion is 

* 1 John iv. 1. 


to be suspected. Bat Juliana was most remark 
able for her sincere and profound humility ; she 
was not a beginner in the spiritual life, since she 
had walked in the ways of God from her infancy ; 
moreover, far from shrinking at crosses and suffer 
ings, she desired them ardently, and embraced 
them joyfully. If visions contain anything con 
trary to the teachings of Holy Scripture, tradition 
and the Church, they are to be at once rejected as 
false. But in this vision of the Blessed Juliana 
there is nothing of this, because, had there been, 
the Church would never have instituted the Feast. 
But there is one sign by which we may be 
morally sure that visions come from God, and 
that is, when assent to them is drawn from those 
who were not heretofore willing to believe in them, 
especially when this assent is drawn from them, 
as it were, against their will. Now this can only 
happen by the help of God, for it is not in man s 
power to convince his fellow-man against his will. 
Now something of this happened in the case of 
Juliana, for many, (as we shall see,) who at first 
refused to believe in her vision, did afterwards not 
only believe in it, but did all they could to procure 
the establishment of the Feast. Moreover, when 
visions come from God, they are usually accom 
panied with an infused light, which, elevating and 
rendering more subtle that intimate knowledge 
which every man bears within him, makes known, 
(to those who are favoured with the vision,) with 
an entire certainty, the intrinsic truth of the things 
God has revealed to them, in such a manner that 
the spirit is perfectly s.ure of the things it sees, 
and no longer suspects deception. Now, when 
God revealed the interpretation of the vision to 
Juliana, He gave her also this light and know 
ledge, so that she no longer doubted ; but in her 
inmost heart was perfectly convinced that the 


vision came from God ; something like St. Teresa, 
when our Lord, in order to dissipate the feara 
that her confessor had given her, said to her, 
" It is I, fear not," which words fortified her so 
much, that every anguish, hesitation and doubt 
upon the reality of the vision passed away at the 
same moment. But as this conviction is purely 
subjective, the Church, before pronouncing any 
judgment, examines thoroughly the effects that 
the vision produces in the person who has been so 
favoured. For as this light is supernatural and 
divine, its effects ought also to be supernatural 
and divine. Now the Church s decision is only 
favourable when she finds in the person who has 
received the vision, a full, entire, constant conver 
sion towards good, a perfection such as no crea 
ture can attain to by himself, a power for the 
performance of good works, such as God alone can 
give, a penetrating activity which extends over the 
whole life, a constant effort towards a sublime 
aim, in relation with the Divine economy relative 
to eternal salvation ; when the vision is followed 
by marvellous effects, such as miraculous cures 
and things of that kind ; when the whole tenor of 
the vision, and the aim to which it tends, appears 
authentic and divine in its source ; and when he 
or she who has received it is perfectly convinced 
of its truth. When the Church finds all these 
conditions united, she gives her approbation, and 
recommends the vision as worthy of belief. Now 
that the Church has done this much in Juliana s 
case, appears from the fact of her having instituted 
the Feast ; and no wonder, since her life, and the 
conviction she had of the truth of the vision, was, 
as we already know, everything that the Church 
requires in such cases. Nor were miracles want 
ing, as we shall see in the following chapter. 
If we believe that Juliana s vision came from 


God, surely we cannot be charged with possessing 
weak minds ; since we have now seen how strict 
and searching an inquiry is always made before 
such matters are received as worthy of credit : 
that it was so in Juliana s case we shall see further 
on. Nor can we help admiring the supernatural 
prudence and wisdom of the Church in these 
matters. The dogmas, doctrines, and principles 
of which she is the depositary, have not come to 
her by visions, but have been bequeathed to her by 
Him who is at once her Spouse, her Founder, her 
Head, her Guide ; they have been bequeathed to 
her by Him who has declared that He will be 
with her even unto the consummation of the 
world, and who has also assured her that the 
" gates of hell itself shall never prevail against 
her." She has received these dogmas, principles, 
and doctrines from the mouth of Truth itself; 
and He has confided to her the mission of keep 
ing them in all their integrity. But, on the other 
hand, she knows also that the Paraclete has been 
promised her, in order to lead her into all truth. 
She is aware that the Paraclete acts not only in 
the entire body of the Church, but also in each 
one of her members in particular; and that thus, 
besides the ordinary direction, there is another 
which is extraordinary, and which is manifested 
in the continuation of the gift of prophecy. The 
Church, therefore, in her wisdom and prudence, 
does not neglect the treasures of spiritual wisdom, 
knowledge, and contemplation, which, little by 
little, in this manner are formed in her bosom 
during the course of ages. Far from neglecting 
them, she, on the contrary, esteems them greatly, 
and recognizes in them the fruits of that truth 
which she already possesses. But the Church 
cannot, for one moment, allow any vision to con 
front her dogmas and teachings, in order thus to 


prove the truth of what she teaches; but, on the 
contrary, she confronts every vision with the 
truths of which she is the guardian, and without 
hesitation rejects every vision which is in oppo 
sition to her dogmas, or which tends to introduce 
some new doctrine. Far from supporting herself 
upon these visions, she it is, on the contrary, who 
alone has the power to declare that they may he 
admitted as worthy of credit. It is, therefore, a 
principle with the Church, to admit these visions 
and revelations only upon most incontestable 
proofs. But she is never hasty in deciding ; she 
takes so much time, care, and precaution in ex 
amining things of this kind, that the most scep 
tical, if only he have patience to follow her in her 
investigations, must be convinced. When some 
of the proofs which the Church requires in such 
cases are wanting, she does not at once reject the 
vision, or revelation, as false, but waits with 
patience until time, or a more attentive examina 
tion, gives her an opportunity of declaring either 
their truth or falsity. Seeing, then, that the 
Church, so careful and prudent, has established 
the feast of Corpus Christi, according as God 
revealed it to the Blessed Juliana, we surely 
cannot he either weak-minded or over-credulous in 
believing that her vision came from God,, and was 
neither the effect of an over-heated imagination, 
nor a delusion of the demon. That Juliana, to 
whom our Lord revealed His designs, was a poor, 
obscure nun ; and, as far as poor, frail, erring 
human judgment is capable of judging, unfit 
for so great a work is nothing to us. God is 
master of His gifts and graces, and it is not for 
us poor miserable worms of earth to dare to say to 
Him: "Why hast Thou done so?" He has done 
it because He willed it, and because He has the 
power to do what He wills, to do it when He wills, 


and as He wills. Instead, then, of being inclined 
to disbelieve, because the one He cbose for tbe 
work appears a contemptible instrument, (I mean 
appears so in tbe eyes of worldlings,) let us 
ratber give thanks to Him because He is "won 
derful in His saints," and because " He has bid 
den these things from the wise and prudent, and 
hath revealed them to the little ones." 



WHAT we have hitherto related of the Blessed 
Juliana, may be termed the history of her hidden 
life, in which, being unknown to the world, she 
was occupied solely with the things of God, and 
practising all the virtues of the contemplative life 
with the greatest perfection. We have, however, 
seen above, that, in spite of her love of silence, 
solitude, and retreat, she could not altogether 
remain unknown. Now, as those who had already 
made her acquaintance were so edified by what 
they had observed in her, they everywhere spread 
the fume of her sanctity; and thus it was that 
she was obliged to hold communication with the 
exterior world. But, although compelled to con 
verse with creatures, her heart was always 
with God, and so, with whomsoever she conversed, 
she sought not to please and flatter them ; but 
always studied so to speak and act that God 
might be glorified, and souls benefited. It is 
true she spoke but few words ; however, few as 


they were, her bearers could not fail to discover 
the sacred tire which God had enkindled in her 
eoul ; when discoursing upon divine things espe 
cially, this sacred fire was so manifest and visible, 
that the hearts of her hearers hecame all inflamed 
with love of God. Almighty God bestowed upon 
her many supernatural graces, by which, in her 
intercourse with others, she was the better enabled 
to bring souls to Him. She often penetrated the 
most secret thoughts of those who came to visit 
her ; frequently foretold future events ; healed the 
sick ; and, besides, bad a most marvellous faculty 
of giving consolation to the afflicted ; no matter 
bow deep and poignant their grief and anguish 
might be, if they only had recourse to Juliana 
they were sure to depart full of consolation. 

Among those who in their troubles and doubts 
came to consult Juliana, was a young virgin whose 
name was Eva. This holy person, who had 
hitherto led an irreproachable life, was desirous of 
becoming a recluse, near the church of St. Martin- 
on-the-Mount.* But before doing so, as she 
wished to do nothing rashly, she determined to 
consult Juliana, (in whom she bad great confi 
dence), that she might advise her as to the course 
she ought to take in this matter. Day by day, 
Eva felt more and more drawn to the solitary life; 
but the devil, who dreads nothing so much as the 
entire dedication of the soul to God, did all in 
bis power to dissuade her from embracing this 
kind of life. He drew a most flattering picture of 
the world and its pleasures on the one hand ; and 

* The Collegiate Church of St. Martin-au-Mont, at Liege, 
was founded in 963, by Eraclius, Bishop of Liege. The bishop 
was dangerously ill, and his life being despaired of, he, in this 
extremity, invoked the aid of St. Martin. The saint appeared 
to him in his sleep, touched him with his staff, and the bishop 
was immediately restored to health. Out of gratitude for so 
signal a favour, he founded a church in honour of St. Martin. 


on the oilier, filled her mind with the most exag 
gerated pictures of the horrors of solitude ; then, 
if she hanished these thoughts, he endeavoured to 
persuade her that as she was naturally frail and 
delicate, she would never be able to endure the 
austerity of the life she proposed to embrace, and 
so would, in the end, be obliged to return to the 
world. He would then paint in the most vivid 
colours, the great humiliation she would experi 
ence in being compelled to return to the world, after 
having made a fruitless attempt to lead a solitary 
life. Eva did not know whether prudence sug 
gested these thoughts, or if it was the enemy of 
all salvation, who was thus by artful ruses endea 
vouring to turn her from her holy purpose. It 
was when she was in this trouble and perplexity 
that she had recourse to our saint. Juliana, after 
a careful examination of her dispositions, waa 
fully persuaded that Eva s call to the solitary life 
was really from God. She therefore used all her 
eloquence to persuade Eva to break at once with 
the world and all its deceitful charms ; nor were 
her words without effect, for scarcely had the 
saint began to speak to her, than she was resolved 
to accomplish her pious design, cost what it 
might ; all the dark clouds which had hitherto 
darkened her mind, vanished, and light, peace, 
and serenity returned. Before parting, how 
ever, they made a mutual promise to pray 
for each other, to act towards each other with 
out the least reserve, telling even their most 
secret thoughts, which was for Eva a great conso 
lation. Besides this, Juliana was to visit her 
friend at least once a year. Thus was laid the 
foundation of a friendship which lasted until 

The life led by these recluses was, in general, 
very austere, and entirely contemplative. They 


could speak only to their confessor, or ecclesiastics 
of well-known piety and probity; and this not 
without the permission of those who directed 
them. Their time was spent in prayer and other 
pious exercises, and in manual labour ; but they 
BO laboured with their hands, that their minda 
and hearts were at the same time elevated to God. 
Eva appears to have been under the direction of 
the Cistercian Fathers, since we find that mention 
is made of her in the Cistercian Menologium, 
on June 25th, in these words : "At Liege died 
the Blessed Eva, recluse of the Cistercian Order, 
who, together with the Blessed Juliana, promoted 
with wonderful fervour the institution of the 
solemnity of the Blessed Sacrament, and who, 
rendered illustrious by many celestial revelations 
and favours, hath passed away to the kingdom of 

But this is only one instance out of many, in 
which Juliana was the means of bringing peace to 
the troubled mind. For none were more proper 
to counsel the doubtful and console the afflicted 
than Juliana. A religious, who had lost a relative 
whom she exceedingly loved, abandoned herself to 
so much sorrow on this account, that nothing was 
capable of assuaging her grief; everything was 
painful to her, every exercise seemed to cause her 
loathing and disgust ; her grief, instead of dimin 
ishing, seemed every day to increase, and at length 
reached to such a degree, that she fell into a state 
bordering on frenzy. Many remedies were em 
ployed to alleviate her anguish, but all in vain. 
At length she addressed herself to Juliana, dis 
covered to her the state of her soul, and begged of 
her to intercede with God on her behalf. Juliana 
was, no doubt, deeply grieved to find such a want 

* Men. Cist. p. 207. 


of resignation to the Will of God in one of those 
dedicated in a special manner to His love and ser 
vice. But she was too discreet and prudent to 
manifest any surprise at the strange conduct of 
this religious ; whatever Juliana might have 
thought of such conduct, it is certain she pitied 
this poor soul, and prayed most fervently for her 
to God. She therefore hegan hy sympathizing 
with her in her affliction ; then she spoke to her 
of resignation to the Will of God, which is always 
holy, wise, just and good ; then represented to 
her the instability of all human things ; that God 
alone should he the foundation of all our happi 
ness ; that we must he attached to Him alone ; 
and that He is the only sure and certain remedy 
for all our woes. Then she described to her the 
great advantage we derive from submitting our 
selves to the Divine Providence in all the events 
of our mortal life; that by doing so we find an 
inexhaustible source of consolation, comfort and 
sweetness, since out of Him all is trouble, dark 
ness and distress. This discourse of the Blessed 
Juliana took immediate effect; the religious per 
ceived that all her pain, anguish and grief had 
vanished, not little by little, but suddenly and 
entirely. To her former trouble and vexation 
succeeded so sensible a joy, that she was herself 
in utter astonishment at such a wonderful change; 
and she everywhere declared that it was impossible 
to behold a more marvellous transformation than 
that which she had so suddenly experienced. It 
was doubtless the work of the Most High, Who 
had listened to the prayers which His servant 
Juliana had offered for this poor soul, and Who 
was thus pleased to manifest the sanctity of His 

In Juliana was accomplished those words of our 
Lord : "I have called you friends, because all 


things whatsoever I have heard of My Father, I 
Lave made known to you." Almighty God be 
stowed upon her the gift of prophecy, and the 
knowledge of the hearts of men, which knowledge 
He ordinarily reserves to Himself alone. We who 
walk in the lower paths of the spiritual life can 
only see with our corporal eyes, and consequently, 
can only see material things ; everything spiritual 
and supernatural is hidden from our view. But 
with the saints it is far otherwise; the interior eye 
of their soul is opened to spiritual things. When, 
after having closed our eyes, we turn them to the 
sun, we can still feel its heat, and have only to 
open them in order to hehold its rays. So it is 
with the saints ; the eye of their souls is always 
turned to the Sun of Justice, and as they never 
close this interior eye, hut keep it constantly fixed 
on this Divine Sun, no wonder it sees things that 
to the exterior eye are a mystery. We usually 
open our exterior and corporal eyes, to gaze upon 
all that can give us a momentary and fleeting 
pleasure, hut trouhle ourselves little to open the 
interior eye of the soul, and fix it upon God and 
things of eternity. The saints do the very con 
trary ; they mortify the corporal sense of sight in 
every way, and God oftentimes rewards them by 
elevating their spiritual sight in a marvellous 
degree. They are so dead to all material things, 
that they see and hear God alone ; being deaf to 
every noise that the world endeavours to make 
them hear, no inspiration of God escapes them. 
God, on His part, seems to take delight in com 
municating to them His secrets ; He gives Him 
self to them, according to the measure they have 
given themselves to Him. God is in them, no 
longer simply by that general presence, by which 
His Essence is in all, but by that particular pres 
ence, wherewith He enlightens the spirit with His 


light, and draws it with His love. " If any man 
love Me," saith our Lord, " and keepeth My com 
mandments, My Father also will love him, and We 
will come to him, and will make our abode with 
him," This is what happens in that mysterious 
union of the saints with God. They are, in this 
state, only one spirit with God, not in a substan 
tial manner, it is true, (for then they would he 
united to Him hypostatically,) but by an intimate 
transformation. Being thus transformed in God, 
they become accustomed to look at all things in 
Him, and He shewing them whatever He deems 
expedient for their own and others salvation, they 
become acquainted with things that cannot be 
known by natural means, but which they behold 
in a supernatural manner, by consequence of their 
close and intimate union with God. It was 
doubtless in this manner that the Blessed Juli 
ana was enabled to read the hearts of others, see 
things that were passing at a distance, and foretell 
future events ; a few examples of which we are 
now going to give, though when we consider that 
six hundred years have passed away since she was 
consigned to the tomb, we may feel quite certain 
that very many interesting facts of this kind are 
lost to us, but enough still remains to shew ua 
that she was, like other saints, favoured with many 
graces of this kind. 

A recluse, whose name was Hauvide, lived at 
Liege, in great sanctity, in the parish of St. 
Eemacle-au-Pont, near to Mount Cornillon. This 
holy recluse had frequent conversations with Juli 
ana, and she assures us that Juliana had foretold 
lier many things which afterwards came to pass. 
Among other things she said that Hauvide would 
survive both her mother and sister, which hap 
pened as she had predicted. 

Juliana went one day, out of charity, to visit a 


priest who was known to her, and who was dan 
gerously ill. She, however, only remained a mo 
ment with him ; she assured him that her only 
reason for departing so soon was, that she knew 
very well he would soon be restored to health; 
then, recommending him to communicate every 
eight days during his convalescence, she returned 
to her convent. Her prediction was fulfilled to 
the letter, the priest was speedily restored. Al 
though the sick man was in delirium when Juliana 
visited him, yet he perfectly understood all she 
had said, and failed not to follow her counsel rela 
tive to communicating every eight days during his 

Eva, the recluse, in the commencement of her 
solitary life, suffered greatly from the violent 
assaults of the devil. He tempted her in every 
way, allowing her no peace day or night. At 
first, Eva combated the temptations of the evil 
one with great patience and fortitude ; but at 
length his assaults became so violent and horrible, 
that she began to fear that in the end he would 
prevail. In this distress of mind Eva had re 
course to her good friend Juliana ; now the latter, 
knowing very well that God permitted His servant 
to be tempted in this manner, in order that she 
might be purified in the furnace of tribulation, 
and knowing, moreover, that God had chosen her 
to be one of His most faithful spouses, she ex 
horted Eva to bear this trial with patience, and 
not to allow herself to be cast down or overcome 
by any snares of the wicked one, however artfully 
and skilfully he might set them. She also fore 
told her that this trial would be of short duration, 
which happened as she had prophesied. For the 
storm, which had hitherto been so violent as to 
threaten shipwreck, abated, the winds and the 
rain ceased, and there was a great calm. Eva 


attributed the profound tranquillity she now ex 
perienced, to the prayers of her friend Juliana. 

Upon one occasion, some important affairs be 
longing to the house having to be transacted at a 
considerable distance, they sent a priest for this 
purpose to the place. It was winter, the cold ex 
ceedingly intense, and the ground so covered with 
snow., that there did not remain the least trace of 
the roads. On this account the priest lost his 
way, and came so suddenly upon the border of a 
precipice, that he must have infallibly perished, 
had he not been miraculously preserved. But 
God had revealed the imminent peril of this good 
priest to Juliana, and she quickly caused the sis 
ters to be assembled, in order that they might 
pray for his deliverance, which they did with all 
possible fervour. Juliana again learning by reve 
lation that the danger had passed, they returned 
thanks to God for His great mercy in delivering 
the priest from the great peril which had threat 
ened him. When he returned to Cornillon, he 
related the great dangers he had run, and the 
sudden and miraculous manner in which he had 
been delivered. Upon comparing the hour and 
the moment in which he had been delivered, they 
found it the very same in which Juliana had 
caused the sisters to be assembled to pray for 
him, and all praised God Who had b estowed suck 
wonderful graces upon His servant. 

On one occasion that Eva the recluse was sick, 
Juliana hearing of it, went to visit her ; but before 
entering Eva s cell she went into the church to 
pray, then immediately she saw the recluse, she 
told her that she would soon recover from her 
sickness, which came to pass as she had foretold. 
Doubtless this had been revealed to her in the 
church by God, in order that she might impart 
consolation to her friend. They then began to 


discourse together, and Eva was surprised at the 
things our saint foretold, the accomplishment of 
which was witnessed some years after by the 
recluse herself. 

A sister of the community, whose name was 
Ozila, had a severe affection of the throat, which 
prevented her from taking any solid nourishment ; 
the sickness was so grievous that she could not 
even receive the Holy Communion. Now, as she 
had an earnest desire to communicate, they re- 
solved that if she was not ahle to do so, she 
should, at least, have the happiness of adoring 
her Lord ; for this purpose the Blessed Sacrament 
was carried to the cell of the sick sister. Juliana, 
(who was occupied with some labour outside the 
house, in company with some other sisters,) hear 
ing the signal which is usually given when Com 
munion is carried to the sick, prostrated upon the 
ground, and prayed the Lord to give Sister Ozila 
the grace to communicate. Then, rising up, she 
begged her companions to return thanks to Al 
mighty God, because He had so far alleviated the 
sickness of their sister as to enable her to commu 
nicate. Upon their return to the house, they 
found that the thing had happened precisely as 
Juliana had said. 

She had also the faculty of perceiving the pres 
ence of the Holy Eucharist, even at a great dis 
tance. When Eva, her friend, visited her, Juliana 
often remarked that they took away the Blessed 
Sacrament from the church of St. Martin after 
the divine service, and each time she experienced 
great sadness from it. Eva, upon her return, 
would always find that this had really been the 

Juliana was always willing to console those in 
trouble and affliction, even when, as was some 
times the case, she herself had to suffer incoiive- 


nience in doing so. Upon one occasion, that she 
was in bed oppressed with great languor, which 
had been brought on by the vehemence of her 
love for God, a poor young woman was desirous 
to speak with her ; she was told that Juliana was 
sick, and unable to come to her, but the poor girl 
pleaded so hard with the sisters to tell Juliana she 
wished to see her, that at length they consented. 
Juliana, (who doubtless knew that this soul stood 
in need of comfort,) though, at the time, too weak 
to rise from her bed, begged the sisters to send 
the poor girl to her. They did so ; as soon as she 
Baw her, she said to her : "Approach, let us speak 
of God, but before doing so, let us invoke the help 
and assistance of the Holy Trinity, three times, in 
order that our conversation may bring joy to our 
hearts, and elevate them to our Celestial Spouse." 
This invocation was scarcely concluded, than the 
young girl suddenly experienced such nn extra 
ordinary suavity that she could not moderate its 
abundance. Her soul seemed to be immersed in 
an ocean of delights ; she was, as it were, in 
ecstasy, out of herself, surrounded with beatitude; 
so powerfully did grace act upon her in that 

The charity of Juliana was not limited to the 
relief and comfort of the living, it was also ex 
tended to the poor suffering souls in purgatory. 
She knew that these souls were dearly loved by 
God, and that they were destined one day to enjoy 
His blissful presence. She knew how ardently 
they longed and sighed for the day of their de 
liverance ; that they were utterly unable to help 
themselves, and that they could only be assisted 
and solaced by the suffrages of the living. It 
seemed to her that she constantly heard these 
poor suffering souls crying out in the words of 
Loly Job : " Have pity upon me, have pity upon 


mo, at least you my friends, for the Land of the 
Lord hath touched me." It was for these reasons 
that the Blessed Juliana employed all sorls of 
means for the relief of these suffering spouses of 
her Lord ; prayer, fasting, and other macerations 
of the hody. She was frequently apprised of the 
success of her prayers, hy extraordinary ways. 
One day, that she was conversing with the same 
poor girl of whom we spoke in the preceding 
paragraph, she stopped suddenly in her discourse, 
and said, " My dear sister, let us pray for the 
soul of one of my friends, who has just this mo 
ment expired," Upon the other inquiring how 
she could possibly know this, Juliana answered : 
" At the moment in which a person of my ac 
quaintance has expired, I am seized with pains so 
violent, that it seems almost impossible for me to 
bear them. I have often found, upon comparing 
the hour of their decease with that in which I 
was attacked with these violent pains, that it was 
exactly the same." She frequently learnt, hy 
Divine revelation, the passage of a soul from this 
world into eternity, especially if the soul stood in 
need of prayers. One day, a lady who had lost her 
sister, having come to Cornillon to visit Juliana, 
the latter, as soon as she saw the lady, said to 
her, " You have lost your sister, and I have prayed 
for her." At these words the lady was greatly 
astonished, since she knew full well that Juliana 
could not possibly have learned this by any human 

But of all the miraculous graces Almighty God 
bestowed upon the Blessed Juliana, there was 
none by which she could benefit the soul of her 
neighbours more, than by tbe faculty she had of 
penetrating the hearts of others. For this ena 
bled her to apply proper remedies to the diseases 
qf the souls of those with whom she conversed. 


Thus, when speaking with those whom hy this 
means she recognised to be of a proud and 
Langhty disposition, she spoke so movingly, and 
with so much grace and unction, on the virtue of 
Christian humility, that by this means many, 
being conscience-stricken, renounced for ever 
their pride, and walked henceforth in the path of 
holy humility. When by this supernatural in 
stinct she recognised in any of those who visited 
her the vices of envy, sloth, lust, or avarice, she 
always spoke of their opposite virtues with so 
much tact, prudence, and eloquence, that her 
hearers, without being offended at what she said, 
nevertheless, could not but be fully aware of the 
reason of her speaking in so touching a manner 
upon these virtues, and many were by this means 
converted to God. She, however, if compelled to 
speak of the defects of her neighbour, did all she 
could to hide the grace God had bestowed upon 
her in thus being able to read their most secret 
thoughts; and she spoke with so much circum 
spection, that they never failed to be edified with 
her discourse, and nearly always quitted her with 
regret. We say nearly always, for of course there 
were occasions upon which she was misunder 
stood ; the devil always seeking to frustrate the 
work of God us much as possible. A great lord, 
who had heard many things said of the extraor 
dinary sanctity of Juliana, (and who consequently 
looked upon her as the personification of every 
virtue,) determined to visit her. He did so, and 
daring his conversation with her, he spoke at 
length of the crimes which were committed in the 
world. Juliana wept over them bitterly, and 
remarked that in every state of life human nature 
was weak and feeble. He, thinking that she 
intended the remark for himself, was highly 
indignant, and went away greatly offended; thus 


giving, in his own person, a proof of the truth of 
Juliana s assertion, since he was himself so weak 
that he could not hear the simple truth without 
taking offence and losing his temper. 

Juliana having one day gone to visit her friend 
Eva, the recluse of St. Martin s, she hegged her 
to tell her without disguise all that she had in 
her heart. Eva, forgetting for the moment the 
agreement they had made together, was surprised 
at such an interrogation, and stood astonished 
and amazed, riot knowing what to answer. 
Juliana said to her, "What is the matter, sister? 
Do you think I am ignorant of that which is 
passing through your mind ? Believe me, I know 
your thoughts as well as if I had them written in 
the palm of my hand." She then wrote a few 
characters upon the ground, to make known to 
her that she could hide nothing from her. Then, 
to Eva s great astonishment, she discovered to 
her the most secret and hidden thoughts and 
intentions of her heart. 

Some impostors having returned from the Holy 
Land, related to different pious persons, and 
among others to a gentleman at Liege, that they 
knew where the pillar was to which our Lord was 
hound during His flagellation ; also, that they 
knew where the whips and other precious relics 
were. But when Juliana was consulted as to her 
opinion upon the matter, she declared that it was 
an imposition. Her words were verified, for 
the persons who were charged to make an exami 
nation upon the affair, proved the falsehood of 
the impostures, for which they were severely pun 

Many persons had recourse to Juliana, not only 
in their spiritual, hut also in their corporal pains ; 
the fame of her sanctity had so spread abroad, 
that many were fully persuaded that if they de- 


sired to be delivered from their miseries tLey had 
only to apply to Juliana. Nor were they deceived 
in their expectations, for many were hy her re 
stored to health, and what was of still greater 
benefit to those who received the favour, many 
whom it was God s good pleasure to leave in the 
furnace of affliction, through Juliana s prayers, 
obtained the grace to pass through the trial with a 
patience and resignation truly heroic, thus laying 
up for themselves an abundance of treasures in 
heaven, which would infinitely outweigh all the 
sufferings of this mortal life. Juliana s great 
charity rendered her sensible to the corporal, as 
well as spiritual, infirmities of her neighbours, 
and putting herself in the place of the afflicted 
persons, she would represent to herself how she 
would wish to be solaced in her pains, if she was 
suffering as they were. If God, therefore, did not 
at first hear her prayers on their behalf, her charity 
was so great, that she would importune Him, by 
prayers, fastings, and macerations of the body, 
until she had obtained either their perfect cure, 
or such an abundance of grace that their afflic 
tions became rather a source of joy, than pain and 

A religious, who had served God many years in 
the convent, having unfortunately relaxed from 
Ler first fervour, her conduct was anything but 
edifying. She was full of weariness and disgust 
for her religious exercises ; nothing was heard 
from her lips but murmurs and impatient ex 
clamations. The spiritual exercises of the com 
munity were a burden ; conversation with her sis 
ters made her only more fretful, and more discon 
tented ; wherever she went she was sure to see 
something that displeased her; whatever she hud 
to do was pain and grief to her; she was disgusted 
with everything and everybody. But God, Who 


is rich in mercy, bad pity on this poor soul, and 
as He frequently makes use of His own creatures 
to bring souls to Himself, so upon tins occasion 
He made use of Juliana to convert this soul from 
a state of tepidity to fervour. He, therefore, put 
it into tbe mind of this poor religious to have 
recourse to Juliana ; for once she listened to an 
inspiration of grace, and did so. She exposed to 
Juliana her state of tepidity, and our Saint, being 
at once interested in her case, prayed as if it bad 
been herself who was in this dangerous state, and 
thus obtained from God the fervour which was so 
much needed by this religious. She afterwards 
invited her to come and speak with her ; then 
taught her, with that sweetness and charity for 
which she was so remarkable, the way in which to 
perform her duties, so as to be pleasing to God, 
and, at the same time, accomplished with joy and 
gladness. But the religious complained that she 
was constantly suffering from violent pains in the 
bead, by which she was often utterly incapable of 
giving herself to prayer and meditation. Juliana 
then placed her veil upon the head of the nun, 
and her pains ceased at once, and for ever. 

A religious had a tumour upon her eyes which 
caused her excessive pain, and which bad also 
very much deformed her. During two years she 
bad been under medical treatment without obtain 
ing the least relief, so that no hope of any cure 
seemed to remain. She therefore determined to 
bave recourse to Juliana. The Saint, after saying 
a few words to her on some ordinary subject, 
made the sign of tbe cross over her eyes, and 
then presented to tbe religious a handkerchief 
with which she was accustomed to wipe away her 
tears which she shed in the fervour of ber prayers. 
The next day, when assisting at tbe Holy Sacri 
fice of the Mays, tbe religious slept, and it seemed 


icy her that a venerable old man bad taken away 
Ibe tumour. Upon awaking, sbe found tbat tbe 
pain, which before was intense and almost unbear 
able, had entirely ceased ; she then put her hand 
to her face, and found that every vestige of the 
deformity had entirely disappeared. She at once 
gave thanks to God, Who, by the hands of His 
servant Juliana, had wrought this wonder. 

But in the midst of this intercourse with crea 
tures, she never, for one moment, forgot her 
Creator ; her heart was constantly united to Him, 
and even during the most distracting occupations 
she always kept Him in view. If this was so 
during her state of action, (and it was,) what may 
we not imagine was her fervour when engaged in 
the holy exercises of prayer and contemplation ? 
It was at these times especially, that being no 
longer embarrassed and constrained by the pres 
ence of creatures, she became oblivious of earth 
and earthly things, and was plunged in the deep 
est contemplation of the One Sole Object of all 
her desires. One day, that she was reciting the 
Canonical Hours with another sister, as they came 
to the doxology, she all at once fixed her eyes on 
heaven, and was ravished in the contemplation of 
the adorable mystery of the Blessed Trinity. It 
seemed to her that she saw most clearly the glory 
of the heavenly Jerusalem ; and contemplating the 
different Orders of the Celestial Spirits, Virgins, 
Confessors, Martyrs, Apostles, Prophets, Patri- 
arcbs, Angels and Archangels, Cherubim, Sera 
phim, and all the Hosts of Heaven, she was 
elevated even to the contemplation of the beauty 
and perfections of the Most Holy Trinity. She 
was rapt in admiration of the celestial beatitude 
the saints enjoy in the bosom of God, and the 
ocean of eternal delights in which tbey are im 
mersed ; then casting a look upon earth, she con- 


gratulated herself in possessing the Sovereign 
Good in the most august Sacrament of the Altar. 
She, in that moment, contemplated the marvellous 
graces and the amazing depths of God s love for 
man, which are displayed in this thrice-Messed 
Sacrament of His love; God s love for man as 
manifested in this Sacrament being so great, that 
it is impossible for him either to conceive the 
extent of this love, or render to God the devotion, 
grtftitude and love which are due to Him for so 
great a gift. She was frequently favoured by God 
with these ecstasies ; but as her faith in the mys 
teries of our holy religion was a firm and lively 
faith, and as her heart was wounded with Divine 
love, we need not be surprised that, in the heat 
and fervour of her contemplations, she was totally 
forgetful of all earthly things, and wholly rapt iu 
the love and admiration of God, and the mysteries 
of His love. Indeed, her faith was so firm and 
lively, that it seemed to her a most astonishing 
thing, that there should be any heresies in the 
world ; she could not understand how it was that 
anyone could refuse to submit themselves to that 
authority which Christ Himself has established on 
earth, since, in doing so, it is impossible to fall 
into error, for He Himself has promised to be 
with His Church until the end of time, and if 
Truth itself is with her, how can she fall into 
error ? Thus, amidst all the favours God be 
stowed upon Juliana, or rather, we may doubtless 
say, because of them, she always remained a sub 
missive and humble daughter of the Church. 

One of her greatest consolations was to con 
verse with Eva, the recluse of St. Martin s, whom 
she looked upon as her spiritual daughter, and 
whom she had begotten in Christ. Upon one 
occasion, our Saint went to visit her friend on the 
Vigil of the Feast of the Dedication of the Church 


of St. Martin. She was not, however, aware of 
this, until told of it by her friend ; no sooner did 
she hear it than she sprang towards the window 
of the cell, which looked into the church, with so 
much zeal and emotion, that she would inevitably 
have been precipitated into the church, had not 
her friend Eva retained her. Juliana then per 
ceiving upon the wall an image of Jesus Crucified, 
was suddenly seized with such violent sorrow, 
that she fell upon the ground as dead, nor did 
there remain the least sign of life in her. Eva 
raised her up, and placed her upon the bed ; when 
she had a little returned to herself, Eva endea 
voured to console her by reminding her that Jesus 
Christ, now in possession of His glory, no longer 
suffered, "Yes," answered Juliana, "I know 
this, but has He not suffered for us torments and 
sufferings so great, so immense, as to demand in 
return all our love and all our gratitude ?" The 
Feast having been announced by the ringing of 
the great bell of the church, Juliana fixed her 
eyes upon heaven, and was so absorbed in con 
templation, that any one observing her would have 
thought her soul had already departed from the 
body. Eva at this moment looked at her atten 
tively, and perceived that her body was so motion 
less, that there did not appear the least sign of 
life. The only signs of life that could be observed 
were, the supernatural brilliancy of her eyes, and 
the heavenly expression of her countenance. Her 
complexion was white and fair as a lily ; her 
cheeks, which before were pale, were now tinted 
with a beautiful vermilion ; her eyes were more 
brilliant and shining than the most sparkling 
gems, and were clear as crystal. It seemed to 
Eva that she was speaking with the holy Apostles 
SS. Peter and Paul ; she was still more convinced 
of this, when Juliana, returning from her rapture, 


cried out : " Let us go, let us go." " And where 
do you wish to go V said Eva to her. " To 
Rome," she replied, " to visit the tomb of the 

The keenest pain that Juliana experienced was 
caused by the offences that are daily committed 
against the Divine Majesty ; she never ceased to 
weep over the sins of men in general, and her own 
in particular ; for she always esteemed herself the 
greatest sinner in the world, and frequently re 
quested her friends, and above all, Eva, to beg of 
God to be merciful to her. If Juliana, who was 
BO exceedingly innocent, pure and holy, thus 
esteemed herself, what ought we to think of our- 
selves; we are so weak and frail that we oftentimes 
Buccumb to the most trifling temptation. We 
know that the saints did not speak in this manner 
of theniHelves through any sentiment of exaggera 
tion, but simply because they believed what they 
said ; and because, having great lights, they saw 
the deformity of sin much clearer than we do. 
Thus, if we enter a room when the sun is not 
shining through the windows, we do not perceive 
any particles of dust in the air ; but if the sun 
suddenly shines through the windows, then, wher 
ever its rays pierce, we see by their assistance 
thousands of small particles of dust floating about. 
So it is with the saints ; their minds being illu 
mined with the Sun of Justice, by the help of His 
Divine rays, which pierce through their inmost 
Bouls, they perceive things which altogether escape 
our notice. Moreover, by reason of their corres 
pondence with the grace of God, they receive these 
rays of light much more frequently, and in greater 
abundance than we do. 

But if Juliana received from God so many 
lights and graces, she had sufferings too in pro 
portion. In addition to bodily pains, and an 


excessive weakness and languor from which she 
almost constantly suffered, she had also to endure 
mental pains. The devil, enraged beyond mea 
sure at seeing himself deprived of so many souls, 
who, through the prayers and exhortations of this 
humble virgin, were snatched out of his hand, 
determined to leave her neither rest nor peace. 
Our Blessed Lord, who permitted Himself to be 
tempted by this spirit of darkness, permitted also 
this malignant spirit to persecute His servant. 
The infernal fiend, therefore, laid for Juliana all 
the snares that his malice could suggest ; he 
scarcely ever left her one moment in peace ; now 
assaulting her in one way, now in another. No 
sooner had she overcome one trial, than, still 
more enraged than before, he would lay his snarea 
with all the cunning, craft, and subtlety he could 
command; ever seeking to draw her into that 
abyss of woe and misery into which his pride has 
precipitated himself. But Juliana, who had 
taught so many others to resist all the " fiery 
darts of the wicked one," was not herself to be 
vanquished by him. In this her trouble she had 
recourse to Him Who is the secure and ever- ready 
help in time of trouble ; to Him did she cry, and 
He delivered her out of all her distress ; in Him 
she placed all her hope and trust, and was not 
confounded. It was, above all, in the Sacrament 
of the Altar that she sought for strength to fight 
against her enemy ; at this time, therefore, she 
received more frequently than usual the Holy 
Communion, and, fortified with the Bread of Life, 
she triumphed gloriously over the enemy of her 
salvation. Thus did she experience that the just 
who put their trust in God will most assuredly be 
protected by Him ; and that, " he that dwelleth 
in the aid of the Most High, shall abide under 
the protection of the God of Heaven. He shall 


Bay to the Lord : Thon art my protector and my 
refuge : my God, in Him will I trust. For He 
hath delivered me from the snare of the hunters, 
and from the sharp word. He will overshadow 
thee with His shoulders ; and under His wingg 
shalt thou trust. His truth shall compass thee 
with a shield : thou shalt not he afraid of the 
terror of the night, of the arrow that flieth by day : 

of invasion, or of the noon-day devil 

Because Thou, Lord, art my hope : thou hast 
made the Most High tby refuge. There shall no 
evil come to thee; nor shall the scourge come 
near thy dwelling. For He hath given His angela 
charge over thee, to keep thee in all thy ways. 
In their hands they shall bear thee up, lest thou 
dash thy foot against a stone. Thou shalt walk 
upon the asp and the basilisk : and thou shalt 
trample underfoot the lion and the dragon. Be 
cause he hoped in Me I will deliver him : I will 
protect him because he hath known My name. 
He shall cry to Me, and I will hear him : I am 
with him in tribulation. I will deliver him, and 
I will glorify him. I will fill him with length of 
clays ; and I will show him My salvation."* 

* Psalm xc. 




HITHERTO we have had occasion simply to 
speak of Juliana as a subject, and we have seen 
with what zeal, fervour, and perfection she per 
formed her duties as such ; how she was to all a 
model of regularity, piety, simplicity, obedience, 
and of every virtue. But we have now to speak of 
her as a superioress, and we shall see that in this 
capacity also, she accomplished all her duties 
with such zeal and charity, such fervour and pru 
dence, such wisdom and discretion, that St. 
Benedict himself would have recognised her as a 
superioress full of the spirit of his rulev 

Sapientia, th prioress of Cornillon, died the 
death of the just in the year 1222, to the great 
regret of all her children, who loved and revered 
her, as she justly deserved to be. She is men 
tioned in tha Cistercian Menologium ; and all 
who have written the life of Juliana,, have spoken 
of this holy woman in terms of the highest com 
mendation. The name of Sapientia was fitly 
bestowed upon her, for she was truly wise, 
(Sapientia m^ans wisdom), not indeed with the 
wisdom of the world, but with the true wisdom of 
the children of God. She had ruled the souls 
committed to her care Well and wisely, (some, 
however, as we shall presently see, had not pro 
fited by her wholesome admonitions,) she had 
been a good mother to all ; she had, as an old 
author remarks, " fed their bodies as a nurse, and 
refreshed their souls as a mistress of the spiritual 


life, by teaching them, and instructing them in 
the law of life and love." She had taught her 
children to " draw waters with joy out of the 
Saviour s fountains;" and if she was grieved to 
find that some did not follow her wise teachings, 
she had the consolation of seeing others profit by 
them, and attain a high degree of sanctity. She 
had embraced the Cistercian institute in her 
youth, and had persevered in the observance of its 
holy laws until death ; she was, indeed, a woman 
adorned with great virtues, wisdom, and discretion; 
and God took her out of this troublesome and 
wicked world, to bestow upon her, in reward for 
Jier great virtue and holiness, a crown of glory 
\vhich shall never fade away. We may well 
Relieve that Juliana keenly felt the loss of one 
\vho had been to her more than a mother ; but 
Lowever deeply she may have felt it, she was too 
resigned to the holy Will of God to allow it to 
interfere, even in the least degree, with that close 
and intimate union with God which Lad now 
become her habitual state. 

Sapientia being now no more, and the house 
-without a prioress, it became the duty of the 
Bisters to elect one to fill her place. The virtues 
of Juliana being so well known to all, it seemed 
to them that no one was more fitting to occupy 
the place of their beloved deceased mother than 
Dur saint. She was, therefore, by the unanimous 
voice of the sisters, elected prioress. Doubtless, 
the humble virgin would infinitely have preferred 
to have been sent back to her old employment of 
keeping the cows, but the sisters would take no 
denial, they had elected her to be their mother and 
their mistress; and however much Juliana may 
Lave loved to obey, and submit herself to others, 
she was now compelled to undertake the office of 
ruling and governing those committed to her care. 


The fact of Juliana having been chosen for such 
an office, at so early an age, gives us an evident 
proof of the eminence of her virtue and sanctity ; 
since, if these virtues and sanctity had not heen 
very great and well known to the sisters, they 
would never have passed over those whose age 
and wisdom fully qualified them for the duties of 
Superioress, and chosen orie who was scarcely 
thirty years of age. 

Julmna entered upon her new duties with a due 
sense of the awful responsibility of such an office ; 
ehe ever remembered that she should one day 
have to give a strict account of " her entire ad 
ministration," and " that she would most cer 
tainly bave to answer on tbe day of judgment for 
every individual soul committed to her care, and 
for her own soul in addition." These words of 
St. Benedict were constantly ringing in her ears, 
and exciting her to greater fervour in the perform 
ance of her duties. She had naturally a great 
love of souls, and an ardent desire to bring them 
to Christ ; but now that she was bound by her 
office to excite her children to the practice of vir 
tue, her zeal knew no bounds. She entirely cast 
aside all tbe privileges that her office might hava 
procured her ; she was fur more the servant of all, 
than the mistress. St. Benedict, in the second 
chapter of his Holy Itule, in which he speaks of 
the duties and responsibilities of the Abbot or 
Superior, says : " He who is appointed to tha 
Abbatial office should instruct his subjects by a 
two-fold manner of preaching ; that is, he should 
teach them all that is good and holy, more by hia 
deeds than by his words. To such as are well 
disposed, or of good understanding, he should 
announce the law of God verbally ; but to thosa 
of weak capacity, and to the hard-hearted, he 
should preach it by his works." Now this advice 


of our holy father, Juliana followed to the letter ; 
for the patient and the meek, a word, nay, a look 
was sufficient, so great was their love for her ; but 
if she noticed any whose docility and submission 
were not yet quite perfect, she never imposed upon 
them any duty without first showing them in her 
own person, an example of the manner in which 
it should be performed. Such as these she soughfc 
to draw to God by using all the gentleness and 
sweetness of her angelic disposition ; in all her 
commands to them she never allowed the least 
spirit of domination or authority to appear ; so 
that they were forced to admire in her the humi 
lity of a servant, the tender care of a nurse, and 
the charity of a superioress, who was an enemy of 
everything which is calculated to make the yoke 
of inferiority heavy and burdensome. She caused 
her subjects to obey her rather through love than 

The sisters had so great confidence in the wis 
dom and prudence of Juliana, that it was to her 
they had recourse in all their pains, doubts, diffi 
culties, trials and temptations ; nor was their con 
fidence misplaced, for, in addressing themselves 
to her, they were sure to receive consolation ; and 
the succour that they always obtained through her 
prayers was as prompt, as it was efficacious. She 
consoled the afflicted, animated the feeble, in 
structed, encouraged and assisted the pusillani 
mous, stimulated the fervent to still greater fer 
vour, and excited others to- imitate them. She 
endeavoured to inspire all her children with an 
ardent desire of perfection, a love of solitude, re 
collection and prayer, and above all, a great devo 
tion to the Most Holy Sacrament of the Altar. 
She exhorted them without ceasing to endeavour 
to acquire as close and intimate a union with God 
as is possible for mail here below to attain, and 


thus to begin here on earth that contemplation 
and love of God, which is to be our everlasting 
occupation in heaven. 

Love and union being most essential to the 
religious life, the holy prioress frequently spoke 
to her daughters of the excellence and beauty of 
that charity which * never falleth away," and 
which " beareth all things, believeth all things, 
hopeth all things, endureth all things." She was 
mindful of those beautiful words of the Royal 
Psalmist: " Behold how good and joyful a thing 
it is for brethren to dwell together in unity. It 
is like the precious ointment on the head, that 
ran down upon the beard, the beard of Aaron, and 
went down to the skirts of his clothing. It ia 
like the dew of Hermon, which fell upon the hill 
of Sion. For there the Lord hath commanded 
blessing and life for evermore."* As, then, charity 
and union are so essential to the well-being of a 
religious community, and so pleasing to God, 
Juliana did all that lay in her power to bind her 
children together, in the bonds of love and peace ; 
and if she noticed in any of them any little dis 
cord, or if any complaint was made to her of such, 
she immediately applied herself to re-establish 
peace and concord, and was full of joy whenever 
she saw it reign in the entire house. In her pub 
lic and private discourses, she ever exhorted her 
daughters to gratitude to God, for the great grace 
He had conferred upon them, in bringing them to 
the secure harbour of holy religion, and reminded 
them that in return for so great a gift, they should 
endeavour to be like the angels in purity, and like 
the seraphim, all burning with love for Jesua 
Christ their Spouse; and, moreover, that as vir- 

* Psalm csxxii. 


gins consecrated to the Lord, they were bound to 
be an example to others of every virtue. 

The sick and infirm were the special ohjects of 
her care and solicitude ; she was not unmindful of 
the great care and attention that St. Benedict 
requires to he shown to them. He thus speaks of 
the sick in the thirty-sixth chapter of his holy 
Rule: " Before and above all, let care be taken of 
the sick; let them be served as Christ Himself; 
for He hath said, I was sick, and you visited 
Me. And again, As long as you did it to one 
of these My least brethren, you did it to Me. * 

The Abbot will, therefore, take all possible 

care that they be in no wise neglected The 

Abbot will adopt every precaution, lest the sick 
should be neglected by the Procurator, or those 
appointed to serve them, for he shall be held 
responsible for their negligence." Accordingly, 
Juliana had great charity for these suffering mem 
bers of Jesus Christ, doing all she could to soothe 
their pain, and alleviate their anguish. Nor was 
it merely in a corporal manner that she came to 
their assistance, but she taught them also how to 
bear their afflictions with resignation and patience, 
telling them to unite their little sufferings with 
the immense ocean of pain and anguish our dear 
Lord hath endured for love of us, and, moreover, 
reminding them, " that our tribulation (in this 
life) worketh for us above measure exceedingly, an 
eternal weight of glory."t 

We might naturally suppose that so much 
charity on the part of a superioress so holy would 
have gained every heart ; but it was not so : God 
BO permitting it, in order that the patience of His 
servant might be tried, and her great virtue be 
manifested to all. We have said above, that there 

* Matt. xxv. 36, 40. f 1 Cor. iv. 17. 


were some sisters whom Sapientia could never, 
faith all her pious exhortations, bring to a true 
sense of their duty; but who, to the day of her 
death, had been a thorn in her side, and a source 
of pain, grief and sorrow. But Juliana, before 
she had been elected prioress, had been BO intent 
on, and rapt in the contemplation of God, and 
in attention to the things belonging to her soul s 
salvation, that she had never noticed anything of 
this. The majority of the sisters were, indeed, 
models of every religious perfection ; but these 
few relaxed ones, who "were of a harsh, sharp, 
cross disposition, severely tried the patience of 
our Saint. Since Juliana had been elected unani 
mously, we must suppose that either, for once in 
their lives, they had acted conscientiously, or that 
they had given their voices in favour of Juliana, 
because they thought that she was so intent on 
the things of God, and was so quiet and retired, 
that she would take no notice of their vagaries, 
and would consequently leave them to pursue 
their relaxed ways in peace. However this may 
be, Juliana had not long been prioress before her 
patience was exercised by these unworthy reli 
gious. The good sisters examined the conduct of 
their superioress, in order to imitate her virtues ; 
but the others only to criticise, find fault, and 
murmur against her orders. The good rejoiced 
exceedingly at Juliana s wonderful and rapid pro 
gress in the ways of holiness, but the others in 
terpreted everything she did in a bad sense, carped 
at everything, murmured at everything. Nor waa 
this all ; they were not content with murmuring 
in the convent, but spoke in the most disrespect 
ful manner of their holy prioress, to all the secu 
lars with whom they had an opportunity of con 
versing. These things being spread abroad, re 
ports of the most exaggerated kind were soon in 


circulation since worldlings are always ready ta 
suspect things that do not exist, above all, when 
persons consecrated to God are in question. 

Juliana, who was ever watching over the in 
terests of those committed to her care, was not 
long before she became aware of the disedifying 
conduct of these unruly sisters. She endeavoured, 
without delay, to bring them back to the regular 
observance of their holy rule, but it was no easy 
task. When it happens that religious have allowed 
themselves to relax from their first fervour, and 
fall into a life of tepidity and negligence, it 
requires little short of a miracle to reform their 
irregular conduct.. It is- only with the greatest 
difficulty, and with the exercise of much- prudence 
and discretion, that this can be brought about ; 
even when it is the case with men, old habits and 
old customs so cling to us-, that it requires an 
almost superhuman effort to shake them off. But 
if it is so difficult to effect a reform in the case of 
men, the case of women presents much more diffi 
culty, since they are naturally self-willed and 
obstinate. Juliana, ru these trying circumstances, 
acted as a wise and prudent superioress; she sought 
first to lead them back to the ways- of virtue by 
sweetness, meekness, and charity, and by being 
to them herself an example of every virtue. She 
begged of them to be more reserved, to be more 
discreet and circumspect in- their conversations 
with seculars ; to love purity of heart, and to 
prefer prayer and spiritual entertainments with 
God, to the vain and frivolous conversations of 
worldlings. But her charitable admonitions had 
no effect on these unruly daughters ; they spoke 
only the more uncharitably and the more bitterly 
against Juliana. Matters grew still worse, so that 
at length the conduct of these religious, and what 
they said against their mother, became the talk of 


the city. The holy prioress was therefore com 
pelled, in spite of her natural mildness and gentle 
ness, to reprimand her rebellious subjects with 
greater severity : she told them plainly that such 
conduct, if persisted in, would inevitably lead to 
the worst of consequences ; that, for the very 
honour of their sex, and their state of life, they 
should refrain from making themselves a scandal 
and derision to the whole city ; or if they did not 
care for the opinion of men, they ought at least to 
fear God, and to bear in mind, that if He suffered 
them to continue in their evil courses for a time, 
He would, in the end, punish them for their 
iniquities, and with as much more severity as He 
had long and patiently awaited their amendment. 
But although compelled to warn them of their 
danger, and reprimand their faults with some 
severity, she nevertheless, in all things else, 
treated them with the greatest motherly kindness 
and affection, and endeavoured in every possible 
way to bring them to a sense of their duty. But 
whether she spoke to them mildly or severely, it 
was all the same ; they would neither observe the 
rule, nor would they refrain from their unchari 
table manner of speaking of their superioress and 
the other sisters, whenever they could get an 
opportunity of conversing with seculars. Juliana 
was determined that at least one evil should be done 
away with, and that if she could not as yet bring 
them back to the observance of their holy rule, at 
least she would do all she could to prevent them 
giving scandal to the citizens. She therefore 
forbade them all communication with those out 
side the convent, and would not suffer them, 
under any pretext, to go to the parlours of the 
convent, as heretofore, and spend their time in 
useless conversations. 

St. Benedict, in the chapter of bis Eule in 


which he speaks " of those who, though repeatedly 
corrected, do not amend," thus speaks to the 
abbot: "Hence, should he (the superior) find 
that exhortation, the words of Sacred Scripture, 
&c., fail to correct the delinquent, let him have 
recourse to a yet more powerful remedy, that is to 
say, his own prayers and those of the brotherhood, 
that God, to whom nothing is impossible, may 
vouchsafe to heal the infirm brother." This is 
exactly what our Juliana did : she prayed day and 
night for the amendment of the rebels, and also 
procured the prayers of all the fervent sisters on 
their behalf. Eemembering the example of the 
Good Shepherd, Who, having left His ninety-nine 
sheep on the mountains, went to seek that which 
was lost, and having found it, through compas 
sion laid it upon His shoulders, and thus brought 
it back to the fold : remembering this, she sought 
by every means to bring back her wandering 
sheep ; warned them continually of their danger, 
and called them to her, in tones the tenderness, 
affection, and plaintiveness of which, might have 
moved the hardest hearts. She watched over 
them, frequently united them together, and ex 
horted them to the practice of virtue in the most 
touching and moving manner. She never laid 
her down to rest, without first ascertaining that 
those for whom she feared were secure from every 
danger. We may be sure that this solicitude for 
the souls under her care was far from pleasing to 
the arch-enemy of souls. If he could not, there 
fore, induce her by his artful suggestions to 
become negligent in the duty of watching over her 
daughters, he endeavoured at least to disturb the 
rest and repose she so much needed after the many 
and great labours of the day. She had scarcely 
laid herself down to rest, after having assured 
herself that everything was in proper order, than 


this enemy of the human race would suggest to 
her that some of her daughters had departed 
from the convent ; Juliana would then quickly 
rise, and search every part of the house, in order 
to assure herself that all her children were quite 
safe. This ruse of the devil was several times 
repeated, but Juliana was not long in ascertaining 
the cause of her disturbance. It may be that tha 
devil acted in this manner in order to throw 
Juliana into an excited state of mind ; and if he 
could have succeeded in this, he would then pro 
bably have assailed her with the contrary tempta 
tions of negligence "in her duty, at a time when 
she would scarcely have been calm enough to 
resist him. Be this as it may, Juliana, by her 
prudence, overcame all the wiles and snares of the 

The majority of the sisters, (who, as we have 
said before, were good and fervent,) were greatly 
edified by the care and attention Juliana so con 
tinually bestowed upon her subjects. Not so, 
however, the few relaxed ones. Their wounds 
were too old, and too inveterate, to be easily 
cured, especially since they refused to apply the 
remedies given them by their charitable physician. 
Instead of being grateful to their superioress for 
being kind enough to warn them of their danger, 
and endeavouring to preserve them from harm, 
they imagined that she had done them an injury; 
above all, they could not easily forget or forgive, 
her having forbade them those useless and frivo 
lous conversations with worldlings, in which they 
had taken such great delight. To avenge them 
selves of the injuries they supposed they 1 ad 
received, they plotted and concerted together, 
upon the best means they could adopt to make 
the prioress feel the effects of what they considered 
her over-zealous and imprudent conduct. For 


this purpose they no longer set hounds to their 
malice and wickedness; and, in spite of the prohi- 
hition of Juliana, in spite of the scandal that 
might he given by their conduct, they found some 
means of communicating with the seculars, with 
whom they had aforetime held so many frivolous 
conversations, and, having persuaded them to 
take their part against the prioress, they sought 
hy all possible means to destroy the good reputa 
tion Juliana had enjoyed hitherto with the citi 
zens. Thus was a violent storm raised against 
Juliana, both within and without the convent. 
They spied all her actions, watched her as closely 
as possible, endeavoured to throw discredit upon 
her ecstasies and other favours which she received 
from God ; criticised all her orders, exhorta 
tions, pious admonitions, and everything she said 
or did ; but whatever malice they used, whatever 
vigilance they might adopt in order to catch 
unwarily their holy superioress, it was all in vain, 
they could find nothing blameworthy in all her 
conduct. This only maddened them the more; 
instead of it opening their eyes to see the virtue 
of Juliana, and their own wickedness, it made 
them the more anxious to catch her in her words 
or actions, in order tbat they might have where 
with to accuse her. But, seeing they prevailed 
nothing, they at length had recourse to calumny : 
they accused her of crimes of which she had never 
so much as dreamed. But what did Juliana in 
this case ? She imitated her Divine Lord and 
Spouse, Who, " when He was reviled, reviled not 
again." She bore all these false accusations with 
a constant and persevering meekness and patience; 
she did not, however, discontinue any of her 
efforts for the amendment of those who should 
have been her true and loving daughters, but who 
had become her bitter enemies. She prayed for 


them unceasingly, putting lier whole trust ami 
confidence in God, who is able to grant the grace 
of conversion, even to the most wicked and rebel- 
lous. She continued to watch over the good 
order of the house, and both by word and example 
endeavoured to lead her children on to the perfec 
tion of every virtue. 

In the midst of these troubles she had the con 
solation of seeing the majority of the sisters make 
rapid progress in the paths of holiness. The 
Prior of Cornillon, whose name was Godfrey, and 
whose house was very near to that of Juliana, 
also defended her against the false accusations 
and the unjust calumnies of which she was the 
object. He had ample opportunities of observing 
the conduct of Juliana, and being convinced that 
the evil which was said of her was false, he did all 
he could to preserve her reputation. 

But Juliana s fervent prayers, her meekness, 
and her patience, were not all to be thrown away. 
God at length had pity on these religious ; He 
graciously bent His ear to the supplications of 
Juliana and her sisters, and touched the hard 
hearts of those who had so long turned a deaf 
ear to His holy voice, calling upon them to repent 
and amend. What must have been the joy of our 
saint when she saw her wandering sheep return 
again to their faithful shepherdess, who had in so 
many endearing ways called them to her ? What 
fervent thanksgivings would she not return to the 
bountiful and merciful Lord, who had shown so 
great mercy and pity to His unworthy creatures ? 
All this can be better imagined than described. 
As for these religious themselves, we may rea 
sonably hope that after their conversion they led 
lives so holy and so fervent, as to atone as far as 
possible for their former errors; and that thus 
they became to their holy prioress as much, and 


more, a source of comfort and consolation than 
they had before been a source of grief, pain, and 
sorrow. Doubtless Juliana would incite them to 
thank, bless, and praise God who had dealt so 
mercifully with them; and, in the words of the 
Psalmist, would bless the Lord with them and for 
them, saying, with all the fervour of which she 
was capable, "Bless the Lord, my soul, and 
let all that is within me bless His Holy Name. 
Bless the Lord, my soul, and never forget all 
that He hath done for thee. Who forgiveth all 
thy iniquities: Who healeth all thy diseases: 
Who redeem eth thy life from destruction : Who 
crown eth thee with mercy and compassion. The 
Lord is compassionate and merciful : long suffer 
ing and plenteous in mercy. He hath not dealt 
with us according to our sins : nor rewarded us 
according to our iniquities. For according to the 
height of the heaven above the earth : He hath 
strengthened His mercy towards them that fear 
Him. As far as the East is from the West, so 
far hath He removed our iniquities from us. As 
a father hath compassion on his children, so hath 
the Lord compassion on them that fear Him : for 
He knoweth our frame. He remembereth that 
we are dust. The mercy of the Lord is from 
eternity and unto eternity upon them that fear 
Him. Bless the Lord, all ye His angels: you 
that are mighty in strength, and execute His 
word, hearkening to the voice pf His orders. 
Bless the Lord, all je His hosts : you ministers 
of His that do His will. Bless the Lord, all His 
works, in every place of His dominion, my soul, 
bless thou the Lord."* 

* Psalm cii. 




JULIANA bad, therefore, at length, the consola 
tion of beholding peace, regularity and fervour 
established in the whole house ; she continued to 
rule her subjects well and wisely, and to be a 
model of every virtue to all. She was ever watch 
ful and ever vigilant, knowing that she should one 
day have to give an account of her stewardship to 
that God Who judges with justice, and Who most 
certainly would examine strictly the manner in 
which she had governed and ruled the souls He 
bad committed to her care. She, therefore, so 
acted in the performance of her duties, as that 
she might, at the last dread moment, hear from 
the lips of her Divine Spouse, the consoling 
words: "Well done, good and faithful servant; 
because thou hast been faithful over few things, I 
will set thee over many things ; enter thou into 
the joy of thy Lord." 

But, during all this time, she had never ceased 
to beg of Almighty God, to entrust some other 
person, (as she said more worthy,) with the task 
of soliciting the establishment of a new Feast, in 
honour of the Most Holy Sacrament of the Altar. 
She had not as yet spoken publicly of her vision, 
and the revelation she received concerning the 
establishment of the Feast ; there was nothing 
she so much disliked as to do anything calculated 
to bring upon her the notice, much less the 
esteem of others. She never courted notoriety. 


but most earnestly desired to be hidden and un- 

Now, therefore, what was she to do ? On the 
one hand, she felt herself urged by God to pro 
cure the celebration of the Feast ; but on the 
other, she looked upon herself as unworthy, and 
utterly incapable of accomplishing such an admir 
able project. Her devotion to the Blessed Sacra 
ment was so great, that nothing could have given 
her greater pleasure than to see it honoured with 
a special Feast ; but then she did not see how 
she, a poor obscure nun, could accomplish so great 
a work. Ah ! who is there that ever can pene 
trate the designs of God ? His ways are not as 
ours, for, " as far as the heaven is from the earth, 
so far are His thoughts above our thoughts." 
Juliana, however, continued to beg of our Lord to 
leave her in obscurity ; she implored Him to con 
fide the care of the establishment of so august a 
solemnity to persons whose well known wisdom, 
learning and authority, fully qualified them for 
such an important office. She implored Almighty 
God to be pleased to remember, that in His 
Church there were many men capable of under 
taking great affairs, and of accomplishing what 
they undertook; but that she herself was a poor 
weak woman, having no authority or strength for 
such an undertaking ; then she would say to our 
Lord : " How, Lord, shall I commence this great 
work ? Having once commenced, how shall I 
continue it,? Having made some little progress 
in it, how shall I bring it to a happy conclusion ? 
You, dearest Lord, know my ignorance; how 
then is it possible for me ever to succeed in such 
an enterprise ? Discharge me, I implore You, 
from this heavy burden, and confide the care of 
this thing to some one less unworthy." 

But God did not hear our Saint in this matter, 


Lowever fervently she prayed ; it was His Will 
that Juliana should have the honour of being the 
first to propose the Institution of the Feast of 
Corpus Christ! ; and that afterwards, persons 
illustrious both for piety and learning, should 
assist her in procuring it. However, Juliana, 
with that sense of her own unworthiness, which ia 
the peculiar characteristic Of all the saints, re 
doubled her fasts and prayers, in order that she 
might move God to discharge her from this im 
portant office. One day, when she had with more 
than ordinary fervour in prayer been showing forth 
her utter unworthiness for such a task, she heard 
a voice repeating distinctly these words of Holy 
Scripture: "I thank Thee, Father, Lord of heaven 
and earth, because Thou hast hidden these things 
from the wise and prudent, and hast revealed 
them to the little ones." Juliana knew then that 
she could no longer resist what was so evidently 
the Will of God, or if she did, how could she ever 
again sing these words of the Psalmist : " I hava 
not hidden Thy justice within my heart; I have 
published Thy truth, and have not hidden Thy 
mercy" ? She resolved, therefore, to execute the 
Will of God without further delay, since she was 
now persuaded, that He had chosen her for this 
work. Twenty years had now passed since she 
first had the vision, and during that time, how 
many prayers, sighs and tears had she not poured 
forth, in order to be released from the task? how 
many fastings, watchings and mortifications had 
she not employed for the same purpose ? But, 
notwithstanding all this, now that she felt per 
suaded it was the Will of God that she should 
undertake it, she submitted herself to that ever 
wise, ever holy, ever adorable Will. Confiding in 
the help and assistance of God, she bravely under 
took the work, and was resolved to accomplish it, 


whatever pain, trouble and anxiety it might cost 

The first that she resolved to reveal the vision 
to, was her friend Eva, the recluse, and for this 
purpose she paid her a visit. After the first salu 
tations were over, Juliana informed her friend 
that she had something to communicate to her; 
Eva begged of her to say whatever she pleased 
without restraint, assuring her that she would 
gladly share any pain or trouble with which she 
might be afflicted. 

Juliana then said : " My dear Eva, I have for a 
long time been oppressed with a very heavy bur 
den, and although, for many years, I have made 
great efforts to shake it off, it has not been possi 
ble for me to do so. I have never yet made the 
thing public, but since it is now necessary to do 
so, I have taken the opportunity of confiding it 
first to you. It is now twenty years since the 
globe of the moon, shining with great lustre, was 
presented to my gaze. This spectacle struck me 
with admiration ; then I remarked that there was 
one dark spot which took away from it the perfec 
tion of its beauty. I was at first troubled by this 
vision ; and as I feared some deception on the part 
of the malignant spirit, I endeavoured to banish 
the thing altogether from my mind. But what 
ever efforts I made, the vision was continually 
presented to my view, and followed me every 
where. I consulted some enlightened persons, 
and they counseled me to banish the thing from 
my mind ; this, however, was impossible, so I 
prayed to be enlightened upon the subject. At 
length, God graciously heard me, and made me 
understand that the globe of the moon represented 
the Church of Jesus Christ ; that the one dark 
Bpot, which hindered the perfection of its beauty, 
signified that one Feast was wanting; tbat this 


Feast was one in honour of tbe Sacrament of the 
Altar, which God had determined should he insti 
tuted, and that He had chosen me to solicit its 
institution, I, who am only a vile slave, and in- 
capahle of succeeding in so important an affair." 

We may imagine what it must have cost Juliana 
to have made such a declaration of the favour she 
had received from God ; for nothing was more 
distasteful to Juliana than to be obliged to say or 
do anything calculated to make others think well 
of her ; and well she knew that her friend Eva 
would esteem her, and think more of her than 
ever, after what she had just related. For this 
reason, it must have been painful for Juliana to 
epeak of the favours she received from the Lord ; 
but, however painful it might be, she had now, 
she believed, a duty to perform, and was resolved 
not to shrink from it at any cost. 

As for Eva, what she had just heard gave her 
unbounded delight; she was filled with admiration 
of the designs of God, and praised, blessed, and 
glorified Him more than ever for having bestowed 
so many graces upon her friend. In order that 
Bhe might the better be able to penetrate the 
mystery contained in this vision, she begged 
Juliana to obtain for her, from God, the same 
devotion that she herself had towards the holy 
Sacrament of the Eucharist. But the holy prioress 
refused her, and gave as her reason for doing so, 
that Eva s health and strength, which was already 
feeble and weak, would become entirely exhausted ; 
for, she added, " whenever I meditate upon this 
adorable mystery, my strength becomes enfeebled, 
and nearly exhausted." Juliana, however, ex 
horted her friend to take courage, and assured her 
that the Infinite Goodness of God would grant 
her heavenly consolations in proportion to her 


strength, and that she would receive from them 
much peace and satisfaction. 

Eva was not long in experiencing the truth of 
Juliana s words, for, in a very short time after, 
she was inflamed with such holy zeal, and ani 
mated with so great a desire for the new Feast, 
that she longed and desired, ahove all things, to 
see it instituted. But her ardent desires were 
mixed with many fears; for as she perceived many 
difficulties in the way, it was quite natural that 
she should have some douhts of seeing them all 
removed. She confided her douhta and fears to 
Juliana; hut the latter, being full of confidence in 
the Almighty power of God, assured Eva that in 
the end the thing would be accomplished, and 
that most certainly the Feast would be established 
to the honour and glory of God, and for the 
benefit of His people. 

But, although Juliana was resolved to accom 
plish the designs of God, as far as she was capable 
of doing so, she, nevertheless, was desirous that 
the honour of procuring the Feast should be given 
to another, rather than herself. For this purpose 
she looked around for some one to whom, in addi 
tion to Eva, she could reveal the whole mystery ; 
unto whom she could entrust a part of the labour; 
whom she could animate with her zeal, and to 
whom, in the end, she could attribute the glory of 
success ; for such was the modesty and humility 
of the holy prioress, that she wished for no hon 
ours of any kind to be given to her, nor any good 
attributed to her. About this time there lived at 
liny, a religious of great sanctity, whose name 
was Isabella, whom Juliana thought would be just 
the person for her purpose. Isabella had, from 
Uer tenderest infancy, been making rapid progress 
in the way of perfection, loving, desiring and em 
bracing labours, afflictions, crosses, and humilia- 


tions. She practised also, in great perfection, 
mortification of the body and of all the senses : 
her patience was so great, that she could endure 
the greatest injuries without manifesting the least 
resentment or impatience ; her humility so pro 
found, that she esteemed herself as nothingness, 
or rather as dust, ashes, sin and corruption ; her 
charity so great, that she was ever ready to help 
and assist others, whatever pain or trouble it 
might cost her to do so ; moreover, her love of 
God was so ardent, and her zeal for His honour 
and glory so great, that she seemed to set no 
bounds to herself, in anything connected with His 
love and service. Such a person seemed to Juli 
ana admirably fitted for the object she had in 
view ; but, in order to accomplish her design, it 
was necessary that they should have frequent con 
ferences together, and if possible, live in the same 
house. Juliana, therefore, entered into negotia 
tions, by means of which she obtained that Isa 
bella should pass from Huy to the Convent of 

Isabella, who had heard of the great virtue and 
sanctity of our Saint, was full of joy at the thought 
of becoming a daughter of so holy a mother. 
When everything was arranged, and Isabella had 
arrived at Cornillon, Juliana had long and fre 
quent conversations with her on heavenly things, 
and was not long in ascertaining that Isabella, in 
all spiritual things, was very wise, learned arid 
prudent. It sometimes happened that their dis 
courses turned upon the extraordinary favours God 
sometimes bestows upon His most faithful and 
chosen servants; upon these occasions Juliana 
would address to her friend, searching, but pru 
dent questions, in order to discover if God had 
revealed anything to her touching the Institution 
of the new Feast. Not discovering anything that 


could lead her to such a conclusion, she one day 
began to speak of the Holy Eucharist, and of the 
immense love to man displayed hy God in this 
Holy Sacrament, and then said to Isabella : 
" Since we have, in this august sacrament, such 
an assured pledge of God s mercy, goodness and 
love to man, is it not right and proper that a 
special Feast should be instituted in its honour, 
and that this Feast should be observed by all 
Christians?" " For what end," replied Isabella, 
" since the Church every day celebrates these 
mysteries, and returns thanks to the Lord in the 
holy Sacrifice of the Mass? What do you wish 
more ? If you desire that we should render the 
honours due to this holy mystery, the thing is 
impossible for us, since we are too weak and sin 
ful to accomplish a thing so far above us. What 
comparison is there between the baseness and 
vileness of our nature and the Divine Majesty ?" 
An answer so unexpected took Juliana by sur 
prise, and the pain she felt was as sharp as if a 
sword had suddenly pierced her heart; for if 
Isabella, whose zeal for God s honour and glory 
was so great, yet, nevertheless, received the idea 
of a new Feast in so cool a manner, what would 
others do whose indifference about the things of 
God caused them to receive everything connected 
with religion with coldness and indifference ? But 
Juliana was not to be cast down at the first oppo 
sition, if opposition it could be called ; she, there 
fore, had recourse to God, and begged of Him, 
Who is able to do all things, to change the opin 
ion of Isabella, in order that she might co-operate 
with her in this great work. As for Isabella, she 
perceived that her answer had troubled Juliana, 
and since she knew that Juliana s devotion to the 
Blessed Sacrament was of an extraordinary kind, 
she began to suspect that Juliana had been 


favoured by some revelation of which she was igno 
rant. Sbe had always desired to have the same 
sentiments of love and respect for the Holy Eucha 
rist as Juliana had ; hut this made her more than 
ever desirous to possess them, for this purpose 
she was most fervent in her prayers to God, to 
obtain from Him a greater devotion to the Holy 

About a year after this event, Isabella went one 
clay to visit tbe recluse of St. Martin s, and find 
ing the doors of the church open, she entered to 
pruy. Devoutly kneeling before a crucifix, she 
began her prayer ; she had scarcely commenced 
than she fell into an ecstasy, and contemplated in 
her vision, heaven and all the celestial court. 
She beheld in that moment all the different orders 
of the heavenly spirits, prostrate at the foot of the 
throne of Almighty God, begging Him to protect 
the world, which was tending to ruin ; to protect 
the Church Militant, attacked on all sides by 
heresies ; imploring Him to employ the most effi 
cacious meaiiH to cause the Faith to triumph, 
since it was time now to manifest it. After having 
heard this unanimous prayer of the blessed spirits, 
a voice coming from the throne of the Divine 
Majesty, declared that " their desires should be 
accomplished, and that the Festival of the Most 
Holy Sacrament, for which they had interceded, 
should soon be celebrated by the Universal 

As soon as Isabella had recovered her natural 
state, she experienced an abundance of heavenly 
consolation and sweetness, and an ardent desire 
to see the Feast instituted without delay. Upon 
her return to Cornillon, she related to Juliana the 
vision she had been favoured with, and the effect 
it had produced upon her. We may imagine 
what must have been Juliana s joy when she 


heard this glad news ; God had heard her prayer, 
and given her one who would assist her in the 
accomplishment of His Will, and to Him she 
returned most sincere and heartfelt thanks. Isa 
bella, who at first was unable to see of what benefit 
the institution of the Feast would be, now that 
she had been enlightened by God, was so con 
vinced that it was His Will, that she declared if 
all the world was opposed to it, she, nevertheless, 
would still continue, by every possible means, to 
endeavour to procure the establishment of this 
solemnity. . 

Juliana and Isabella made a mutual compact to 
reveal to each other anything that God might 
further make known to them relative to the Insti 
tution of the Feast. They then consulted together 
as to the best means to adopt, in order to attain 
the aim of their desires. They resolved, there 
fore, to consult some learned men upon the sub 
ject, and, in the first place, they addressed them 
selves to John of Lausanne, a canon of St. Mar 
tin s, and a man of great learning and virtue, 
whom many persons eminent for erudition, sound 
doctrine and virtue, often consulted in their doubts 
and difficulties ; and there were not a few who 
made it their glory and their boast, that they had 
received valuable instructions from this learned 
man. An anonymous but contemporary author 
calls him a man of admirable sanctity, " vir rnirss 
sanctitatis," and, indeed, during the course of his 
life, he gave many proofs that the eulogium was 
well deserved. It was, then, to this man of God, 
that Juliana confided her revelations, and the 
orders she had received from God, relative to the 
Institution of the Feast of Corpus Christi. But 
the learned canon, although he had a very high 
opinion of Juliana s sanctity, was, notwithstand 
ing, too wise and prudent to admit the truth of 


ilie vision without a careful examination ; lie 
never, for a second, Lad the shadow of a doubt 
about Juliana s veracity, but he knew that 
even the most holy are, so long as they are in 
this world, liable to error. He, therefore, ex 
amined most carefully and diligently by what 
spirit Juliana was led ; but whatever care he took, 
he found nothing in her that could for one mo 
ment lead him to suppose any other thing, than 
that she was led by the Spirit of God. He was, 
in his own mind, quite convinced that the pro 
posed Institution of the Feast, far from being 
opposed to the teaching of the Church, would, on 
the contrary, be a powerful means of exciting the 
faithful to greater devotion to that thrice-blessed 
Sacrament, in which Jesus hath given Himself to 
be our food. But Lausanne was of opinion that, 
before any further steps were taken in the matter, 
it would be well to see what the opinions of wise, 
learned and discreet men were, upon the subject. 
He communicated his thoughts to Juliana, and 
she begged of him to consult other theologians, 
without, however, mentioning her name in the 
matter, and after having consulted them, to please 
to relate to her their opinions upon it. 

Lausanne most willingly undertook this com 
mission ; he consulted on the subject James 
Pantaleon, Archdeacon of Liege ; Giles, John, 
Gerard, all three of the Dominican order, and 
celebrated for their learning and virtue : Hugh of 
St. Cher, the Provincial of the Dominicans, an 
order which has always been celebrated for being 
rich in good theologians; Guy, Bishop of Cambi ay, 
and the Chancellor of the University of Paris. 
These men, all well known for their wisdom, pru 
dence, and learning, after a careful examination 
of the proposition made to them by John of 
Lausanne, unanimously declared that they found 


that this Feast, far from being in opposition to the 
dogmas of the Church, should, on the contrary, 
be established, in order to excite and reanimate 
the devotion of all Christians to the holy Sacra 
ment of the Altar. 

When Juliana, and her friends Eva and Isabella, 
learned from Lausanne the favourable reception 
which the proposition of the new Feast had met 
with, from men so celebrated for their great 
learning and piety, their hearts were so full of 
joy and gladness, that it was impossible for them 
to express it in words. They recognised that God 
had done great things for them, since He alone 
could have caused the proposition of a poor, weak 
woman to be favourably received by men of such 
weight and dignity. They therefore excited each 
other to praise the Lord for His goodness, saying 
to each other, in the words of the Psalmist : " 
magnify the Lord with me, and let us extol His 
name together."* 



JULIANA having succeeded so far in the affair she 
Lad so much at heart, was not so elated thereby as 
to attribute anything to herself, but gave all the 
glory to God. She was too grounded in true 
humility to think for one moment that it was by 
lier own strength, or wisdom, or sagacity, or by 
anything that she had said or done, that so 
favourable a reception had been given to the idea 

* Psalm xxxiii, 4. 


of the institution of the new Feast hy men so 
celebrated. She simply desired the Feast to he 
celebrated, because she thought such to be the 
Will of God, and because she thought it would be 
for His honour and glory. She never for one 
moment thought that she would receive any 
honour by the institution of the Feast ; hence it 
was, that whether things succeeded well or ill, she 
always preserved the same unalterable tranquillity; 
if she met with success, she was calm without 
any elation ; if she met with opposition, she was 
serene and peaceful without the slightest pertur 
bation. Nor was it in this matter only that she 
BO acted ; but in all affairs she undertook she was 
ever culm, patient, meek, and gentle ; she did 
what it was her duty to do, arid did it with the 
greatest possible perfection, leaving the successful 
or unsuccessful issue to God. Nor did it ever 
occur to her mind that if success attended her 
efforts, it was due to any virtue or effort of hers; 
with regard to the institution of the Feast of 
Corpus Christi, she never appears to have so 
much as suspected that Almighty God bestowed 
upon her the honour of being the first to solicit it, 
as a reward for her great devotion to the Blessed 
Sacrament. Yet when we consider bow great her 
devotion to this holy mystery was, we may not 
unreasonably suppose that as a reward for this 
intense devotion, God honoured her with being 
the first to solicit a particular Feast in honour of 
this blessed mystery. 

In all the works that Juliana undertook, she 
gave most evident proofs that she undertook them 
for the glory of God, and not through any motive 
of gaining the esteem or applause of men ; since, 
whether men praised or blamed her, she alwaya 
preserved the same evenness of soul, and when 
success attended her efforts, she gave all the glory 


to God, and acknowledged herself to be just what 
she and all of us are, dust and ashes. When we 
undertake any work or labour, we usually say, 
" 0, my God, I desire to do this solely for Thy 
honour and glory." But, if it is so, as we say, 
how comes it that we are elated, if men praise us, 
and displeased and cast down if they speak 
against us ? If what we undertake is really un 
dertaken for the honour and glory of God, how is 
it that we become angry at the least opposition, 
and full of impatience, fretfulness, and vexation, 
if things do not turn out as we wish ? Ah ! is it 
not because we have sought ourselves and our own 
honour, instead of seeking God and His honour 
and glory ? Is it not because we have humility 
on our lips, and but little of it in our hearts? 
Let us then firmly resolve from this moment to 
imitate St. Juliana in her profound humility, and 
in her purity of intention, so that whatever we do 
may be done for God ; and if our labours are 
crowned with success, let us attribute nothing to 
ourselves, but give to God all the glory. It is not 
permitted for us to desire the extraordinary graces 
bestowed upon Juliana, but we may, and we ought, 
to imitate her in practising those virtues which 
rendered her so pleasing in God s sight. 

But to return to the history of our saint. After 
having learned from John of Lausanne the opin 
ions of the other doctors, she thought it was now 
time to compose the Office for the new Feast. 
Knowing full well that God often makes use of 
simple souls to operate the greatest marvels, 
Juliana charged with the task of composing the 
Office a young monk of the monastery of Cornillon, 
whose name was John, and who afterwards became 
Prior of Cornillon. He at first was extremely 
unwilling to attempt such a work ; he therefore 
excused himself to Juliana in various ways, uo\v 


declaring his incnpacity and want of talent, tlien 
his ignorance of the works of the Holy Fathers. 
But Juliana was determined that he should com 
pose the Office, and the better to induce him to 
undertake the work, she assured him that he 
would receive from above, help, light, and assist 
ance. Moreover, she promised to pray continually 
for the success of his labours. John, who had a 
high idea of the sanctity of Juliana, and the virtue 
of her prayers, at length agreed to attempt the 

The young monk, whose many virtues caused 
him to be beloved by all who knew him, spared 
neither pains nor labours in the composition of 
the Office ; but while he was doing all that he 
could to accomplish this task, Juliana was not 
idle; she offered continual and most fervent 
prayers to God for the success of his work. John 
was not long in composing the Office, and when 
completed, its style was so elegant and agreeable, 
so beautiful and touching, that he himself said he 
could not see anything at all of his own work in 
any part of the Office, but confessed that all the 
beauty, devotion, and piety there was in it, had 
come from above. As each part of the work was 
finished he submitted the revision of it to Juliana. 
He knew that in all things connected with God 
and His service she had great light and know 
ledge; therefore, if she thought any alteration 
was needed, he corrected as she desired ; if, on 
the contrary, she judged no correction necessary, 
he left it as it was. When Juliana had once 
revised the work, he never afterwards made the 
least alteration, but left it just as she had sug 

Juliana had examined the work with such 
scrupulous attention, and her judgment was so 
sound, clear, and solid, that the great and learned 


men to whom they submitted the Office to bo 
corrected, saw nothing whatever that required 
alteration. On the contrary, they praised ita 
beauty and its conformity to the teaching of the 
Church. Indeed, it appeared to them almost a 
miracle, that a young man of such moderate 
talents and learning should have been able to 
compose anything so beautiful. This Office, which 
commences with the words "Anirnaruni cibus," 
was recited in the collegiate church of St. Martin, 
at Liege, until St. Thomas of Aquin composed 
his, a copy of which was sent by Pope Urban IV. 
to Eva the recluse ; the chapter of St. Martin s 
then, according to the wish of the Pope, adopted 
the Office of the Angelic Doctor. 

Another step had been taken in the affair 
Juliana had so much at heart, and again she had 
met with success : before, her solicitation for the 
new Feast had met with the approval of the learned 
and the good ; now, the Office which had been 
composed was equally approved and praised. 
Those whom she had consulted were men distin 
guished for their learning and genius, men of 
authority, men well known for their zealous 
attachment to the Church, men whose morals and 
conduct in every respect were irreproachable. 
Juliana therefore thought, and with reason, that 
if these men approved of the design, she should, 
in the end, with their assistance, meet with suc 
cess. She therefore begged of them, for the 
honour of God and the good of Christendom, to do 
all they could to procure the institution of this 
Feast, which they promised to do. 

But now it was absolutely necessary that 
Juliana s vision should be publicly known, since, 
if the Feast was to be established, some reason for 
doing so must be given. The ecclesiastics to 
whom Juliana had spoken deemed it expedient to 


make known the reasons why the new Feast should 
be instituted, and who had been the cause of the 
project being first set in motion. They therefore 
spoke of the affair to their friends, and the latter, 
in their turn, spoke of it to others, so that in the 
city it soon became the news of the day. 

It was then that a violent storm was raised 
against Juliana, and that she had an opportunity 
of proving that her devotion was real, and neither 
feigned nor sentimental. Hers was not a thin, 
meagre piety, a religious sentimentality which 
cannot go beyond the beauty of taste or the pathos 
of a ceremonial, a devotion for clear, fine weather, 
but which cannot stand the storm. No ; her 
devotion was real, and her humility sincere, so 
that amidst all the oppositions that were raised 
against her, she displayed heroic patience, unfail 
ing meekness, and perfect tranquillity. 

When the citizens of Liege first heard the news 
of the intended institution of a new Feast, the 
greater number of them were strenuously opposed 
to it. Some, who thought themselves moderate, 
said that at least it was extraordinary; others that 
it was an extravagance bordering on madness ; 
some declared that Juliana s vision was a mere 
dream ; others that it was the imagination of a 
weak brain, and an intellect deranged by excessive 
austerities. There were very few to be found 
who boldly declared it as their opinion that 
Juliana s vision came from God, and that the 
Feast should by all means be instituted. But it is 
consoling to find that those whose opinions, both 
on account of their learning and their attachment 
to the Church, were worthy of notice, were almost 
unanimously in favour of the institution pf the 
new Feast ; while, on the contrary, those who 
most bitterly opposed it, were, for the most part, 
people of depraved manners, and such as were a 


trouble and a scandal to all good Christians. There 
was a considerable number of good people who 
took no part whatever in the general discussion, 
but waited patiently until the Church herself had 
decided what was to be done in the matter. 

Among the most ardent supporters of the insti 
tution of the new Feast, was Hugh of St. Cher, 
who declared that it would be of great utility to 
all Christian people, and a powerful means of 
obtaining the conversion of many souls to God. 
Not content with declaring this opinion in private, 
be ascended the pulpit, and maintained that it was 
most evidently the Will of God that a Feast in 
honour of the most Blessed Sacrament should be 
instituted, and that all opposition to it was vain 
and useless, since God would most assuredly 
accomplish His designs. His sermon, however, 
did not upon this occasion bring forth much 
fruit, but it was a seed which afterwards brought 
forth fruit -a hundredfold. 

It was not only from seculars that Juliana met 
with opposition, but ecclesiastics, and even some 
religious spoke against her, and made her the 
object of bitter and sarcastic railleries. But al 
though they spoke so much against her, the only 
thing they could allege against the institution of 
the Feast, was the same that Isabella had already 
said to Juliana, when the latter first spoke of it 
to her, namely, that the Blessed Sacrament was 
sufficiently honoured in the daily Sacrifice of the 

If Juliana met with so much opposition even 
from priests and religious, we need not be sur 
prised to find the common people saying every 
evil against her. She soon became the subject of 
conversation upon every occasion, and in every 
place, in private houses, in taverns, in company, 
at feasts, in fine, everywhere she wag the subject 


of debate, and the object of derision and scorn. 
Heuriquez tells us that " it is almost incredible 
Low many labours, persecutions and tribulations 
the blessed spouse of Christ had to undergo." 
They treated her as a visionary, some even ; as- a 
hypocrite; and those who did not know her ? . 
spared no pains to vilify and calumniate her. 
She became the bye word of the whole city ;: they 
hooted at, her, they hissed at her,, they pointed at 
her the finger of scorn. Every day they fabricated 1 
new satires, each more offensive than the former ; 
thus did she become the scorn and derision of ail- 
that dwelt around her. 

Juliana, in the midst of this outburst of popular 
indignation, remained, as always, tranquil, meek,, 
and gentle. It did not discourage her in the 
least; she was firmly persuaded that she was- 
pleading the cause of God, and if she met with 
opposition it was no more than she might rea 
sonably expect. For, if it was the work of God, 
and that there was a probability of its being useful 
for the salvation of souls, was it likely that the 
devil would remain idle ? Would he not, on the 
contrary, use every endeavour to frustrate the 
work ? Does he not always oppose everything 
calculated to give honour and glory to God ? He 
is the enemy of all that is good, and consequently 
we always find that whenever any really good work 
is undertaken, he is sure, by his crafts, wiles, 
and arts, to seduce men to oppose it with the 
greatest vehemence and bitterness. 

Our saint, however, in these trying circum 
stances, put her whole trust and confidence in 
God ; she prayed without ceasing for her enemies; 
and, far from abandoning the good work, she 
became only the more zealous and the more ardent 
in soliciting the institution of the Feast of Corpus 
CLristi. But it was not in Juliana s nature to act 


with precipitation; whatever her enemies might say 
against her, they could not, (at least with justice,) 
charge her with want of prudence. She who for 
twenty years had hegged of God to be delivered 
from the office of soliciting the Feast, had no in 
tention now of destroying the good work altogether 
by her imprudence or haste. She did not urge 
on the work, as if everything depended upon the 
speed with which it was to be accomplished. 
Nor, on the other hand, did she become careless 
and negligent; but, seeing that all her help, 
assistance, and succour must come from above, 
she determined to procure the intercession of 
the saints in heaven, knowing fall well how 
powerful their prayers are with God. She had 
invoked their intercession before, but she now 
determined to do so in a still more solemn 
manner. For this purpose she undertook a pil 
grimage to Cologne, that she might obtain the 
intercession of several martyrs, whose relics are 
deposited in the churches of this city. Our 
saint used every means in her power to perform 
this pilgrimage with the greatest possible devo 
tion ; and, after being fortified and strengthened 
\vith the Bread of Life, she commenced her 
journey. She took with her some of her sisters, 
who, without doubt, were at no loss to guess the 
motive of this pilgrimage. Having, after many 
labours and much fatigue, arrived at Cologne, she 
paid a Visit to the church of the Prince of the 
Apostles, hoping to obtain his powerful interces 
sion with God for the success of her enterprise. She 
prostrated herself before the high altar, and prayed 
with all the fervour of which she was capable. She 
was soon rapt in ecstasy, and remained in this 
state until the approach of evening : the sisters 
who accompanied her then endeavoured to bring 
her back to her natural state; they shook her, 


used every means they could think of, and at 
length carried her out of the church. When she 
returned to herself, she said to them : " Why did 
you arouse me -before the harvest ?" We may 
gather from these few words the excess of delight 
she experienced in her raptures, since she would 
willingly and joyfully have remained so long a 
time in this state, without either seeking or 
caring for anything this world could bestow. 
Douhtless she experienced a foretaste of that over 
whelming torrent of delights, which is the ever 
lasting portion of the inhabitants of the realms of 
bliss. She visited upon the following days the 
other churches of the city, with the same piety 
and devotion, making in each long and fervent 
prayers, doing all she could to procure the help 
and intercession of the saints to whom the 
churches were dedicated, and of the martyrs whose 
relics reposed there. 

But as the efficacy and power of the prayers of 
the greatest saint is not to be compared with the 
immense efficacy and power of the intercession of 
her who is the Queen of All Saints, Juliana 
determined to do all she could to procure the all- 
powerful prayers of Mary the Mother of God. 
She had always had a particular devotion to this 
good Mother ; but now, in her trouble and per 
plexity, she had more recourse to her than ever, 
because Mary is, and ever will be, " Consolatrix 
afflictorurn," "Comforter of the afflicted." Before 
her return to Liege, therefore, Juliana made a 
pilgrimage to the Chapel of our Lady at Tongres. 
There are some who say that the Chapel of the 
Blessed Virgin at Tongres was built by St. 
Materne, and that it is the most ancient of all 
those built in honour of our Lady, north of the 
Alps. Whether this be really the case or not, we 
need not stay to inquire, since it has nothing 


whatever to do with our subject ; be it as it may, 
it is certain that in Juliana s time it was a 
famous sanctuary of our Lady; the many favours 
Mary bestowed upon those who visited this 
shrine having made it widely known and greatly 
celebrated. We may well believe that Juliana s 
devotion in this holy place was easily awakened, 
and that she who had from earliest childhood 
tenderly loved our Lady, would, when bending 
before this holy shrine, with all the fervour of her 
soul, pour forth her prayers, tears, sighs and 
supplications to that dearest, best of Mothers, 
who is never invoked in vain. Nor can we for 
one moment suppose that Mary would allow so 
devout a client to depart without having received 
some consolation ; especially since that client was 
suffering so much in her endeavours to procure a 
Feast in honour of that Sacrament, which Jesus, 
the Blessed Fruit of her womb, instituted the 
night before His Passion. 

Juliana, having satisfied her devotion at this 
shrine of our Lady, afterwards visited the city of 
Maastricht, in order to implore the intercession of 
St. Servatius, whose body reposes in the noble 
collegiate church of this city. St. Servatius had 
been in his day a particular friend of St. 
Athanasius, and had given this holy bishop 
hospitality, when he was exiled from his country, 
on account of the persecutions of the Arians. St. 
Servatius had also been a most zealous, learned, 
and glorious defender of the Catholic doctrine of 
the Most Holy Trinity, in opposition to the 
heresy of Arius. Doubtless, Juliana thought, 
that one who had so zealously defended the truth, 
and so charitably assisted the persecuted in his 
lifetime, would not fail to be her protector in this 
her time of trouble, now that he enjoyed the 
Beatific Vision of God. She therefore implored 


the help of his intercession, with all possible 
earnestness and fervour. 

After this, Juliana returned to Liege ; but 
the enemies of the cause she had undertaken, or, 
to speak more correctly, the cause which God had 
requested her to undertake, still opposed her aa 
obstinately as ever. They looked upon her 
pilgrimages as hypocrisy, and some of them even 
as mummery; her zeal for the establishment of 
the Feast of Corpus Christi, they declared was 
nothing else but the obstinacy of a woman, who 
took her dreams for revelations. Her humility, 
meekness, and patience, they said, were only 
feigned and apparent ; and that she acted in this 
manner in order to gain the reputation of being a 
saint. But surely no Catholic will now say that 
Juliana s vision was a mere dream, or that her 
zeal for the institution of the Feast of Corpus 
Christi was obstinacy or pride ; since the Church 
has approved both her vision and her zeal, by the 
institution of the Feast. Moreover, since its 
institution, all Catholics have had ample opportu 
nities of witnessing the necessity for such a Feast. 
During the last three hundred years, how many 
blasphemies have there not been vomited forth 
against this thrice Holy Sacrament? And is it 
not right and just, that at least one solemn act 
of reparation should be yearly made, to atone for 
all these ins-ults and blasphemies ? Yes, most 
assuredly, we can say with the Council of Trent, 
that the celebration of this Feast, is " a pious and 
a religious custom." This venerable Council 
declares in its 6th Canon, that : "There has been 
established in the Church, the pious and religious 
custom of celebrating annually a Feast, to honour, 
with a special worship and solemn veneration, the 
great and ineffable Sacrament of the Eucharist ; 
and that, from the same pious motive, the Blessed 


Sacrament is carried in procession through the 
public streets and roads; it being very just that 
some days should be determined in which all 
Christians should testify their gratitude for the 
singular benefit they have received from our 
common Lord and Redeemer, in the institution of 
this mystery, which represents His triumph and 
His victory over death. It is also necessary that 
truth should triumph over falsehood and heresy, 
in order that the enemies of truth, at the sight of 
so great splendour, and in the midst of the 
immense joy which consoles the universal Church, 
should be smitten with pain and sorrow, and 
being covered with shame and confusion, should 
be converted." Moreover, the Council pronounces 
an anathema against those who declare this pious 
custom to be unlawful and sinful. "If any one 
shall say that Jesus Christ, the only-begotton Son 
of God, ought not to be adored with the worship 
of latria, nor externally adored in the holy Sacra 
ment of the Eucharist; and that therefore it ought 
not to be honoured by the celebration of a par 
ticular Festival, nor be solemnly carried in pro 
cessions, according to the praiseworthy and uni 
versal rite and custom of the Church ; and that 
it ought not to be publicly exposed to the people 
that it may be adored, and that those who adore 
it are idolators, let him be anathema." " Siquis 
dixerit in sancto Eucharistise Sacramento, Chris 
tum unigenitum Dei Filium, non esse cultu latriae, 
etiam externo adorandum ; atque adeo nee festiva 
peculiaricelebritate venerandum; neque in proces- 
sionibus, secundum laudabilem et universalem Ec- 
clesise nostrge ritum et consuetudinem, solemniter 
circumgestandum, vel non publice, ut adoretur, 
populo propenendum, et ejus adoratores esse ido- 
lutras, anathema sit."* 

* Can. vi. 


Certainly, then, bearing in mind the fact of the 
Church having instituted the Feast of Corpus 
Christi, and remembering also the great virtue 
and sanctity, the heroic patience and meekness, 
the perfect obedience, the sincere and profound 
humility of Juliana, we may well believe that her 
vision came from God, and that her zeal for 
the establishment of the Feast was neither pride, 
obstinacy, nor self-will ; but a true, real, earnest, 
and sincere desire for God s greater honour and 
glory. Let us then give most heartfelt thanks to 
the God of infinite love, Who hath raised up His 
.servant to solicit and obtain the celebration of 
that jo} 7 ous solemnity, in order to rejoice and 
gladden our hearts. In celebrating this Feast we 
may, if we will, catch at least a slight glimpse, 
even here below, of that glorious, everlasting, 
ecstatic worship, which is .the eternal occupation 
of the blessed in heaven. In order that we may 
obtain a share of those graces, which are so 
abundantly bestowed on those who celebrate this 
feast devoutly ; let us, as each year brings round 
this gladdening solemnity, prepare ourselves to 
celebrate it with the greatest possible devotion. 
Let us prepare ourselves by fervent prayers, by 
frequenting the sacraments, and by every means 
tbat our holy religion offers us ; and thus, by 
celebrating tins solemnity with the greatest pos 
sible devotion, let us prove that we are grateful 
for the ineffable, inestimable treasure Jesus hath 
bequeathed to us, in giving Himself entirely to us 
in the sacrament of His love. Let us, not only 
upon the recurrence of this Feast, but also every 
day of our lives, thank Him for this unspeakable 
gift; let us magnify Him because " He ruleth us, 
nud we shall want nothing." Let us bless Him, 
because " He hath set us in a place of pasture, 
and hath brought us up on the water of refresh- 


ment." Let us extol His name for ever, because 
"He hath prepared a table for us against all them 
that afflict us,"* 



THE struggle between Juliana s patience on the 
one hand, and the bitterness of her enemies on 
the other, still continued. But, however much her 
enemies might persecute her, or however violent 
the storm might rage, her patience was not to be 
overcome. The malice and bitterness of her ene 
mies might be great; but her patience was still 
greater. She experienced everything that hatred, 
calumny, and malice could invent to discourage 
and humble her, but still her patience never 
failed. Such patience must necessarily, in the 
end, obtain the victory, or at least a temporary 
victory. People in whom there was still some 
remains of common sense, began to ask themselves 
if one who displayed such heroic patience could 
be as bad as she was represented to be ? They 
then remembered the great reputation for sanctity 
our saint had formerly enjoyed, and then asked 
themselves what she had done to forfeit this good 
opinion ? Nothing at all, except to solicit a Feast, 
in which, perhaps, after all, there could be no 
great harm. So, little by little they cooled down, 
and even changed their opinion altogether regard 
ing the institution of the Feast ; so that at last 

* Pealm xxii. 


the very persons who had been her most bitter 
opponents, were now the most zealous for the 
institution of the Feast. 

But the spirit of prophecy with which God had 
endowed Juliana, forbade her to derive too much 
consolation from this temporary cessation of the 
storm. The tempest was to rage with more fury 
tban ever, and through the instrumentality of one 
who ought to have been her most zealous and 
powerful defender and protector. She foresaw all 
this, and foretold it to her friend Eva, the 

One day that Juliana was speaking to Eva about 
the institution of the Feast they both so ardently 
desired to see celebrated, Juliana said: "Although 
for several reasons there is some foundation for 
expecting some repose, yet I assure you I shall 
not be left in peace and tranquillity. They will 
declare against me a cruel war, and they will 
attack not only our holy mother the Church, but 
also all those who labour and are zealous in her 
defence. I assure you the arrows are already 
aimed at me, and that they will even commence 
to assail me this year, when Prior Godfrey is 
dead. He will have for his successor a man 
under whose government hell will rage with so 
much fury, that I shall be obliged to take flight. 
You will receive me, my dear Eva," she added, 
" with tears in your eyes." 

But, during all this time, and in the midst of 
nil the persecutions with which Juliana had been 
nssailed, what part had the Bishop of Liege taken 
in the affair ? The office of peacemaker, nothing 
more, nothing less. He had neither approved nor 
condemned the visions of Juliana; he had neither 
praised nor blamed the idea of the institution of 
the new Feast, but he had striven with all his 
.power to preserve peace and harmony amongst his 


flock. He held the virtues of Juliana in high 
esteem, but he was far too prudent to give an 
opinion hastily in a matter of so great import 

The prophecy of Juliana relative to new trou 
bles was u n fortunately fulfilled to the very letter. 
At the time Juliana had predicted, Godfrey, the 
Prior of the monastery of Cornillon, died. He 
was a good man, very zealous in the encourage 
ment of virtue, and equally zealous to extirpate 
vice ; he had respected Juliana, and had used all 
his power and influence to defend her character, 
against the unjust slanders and calumnies of 
which she had been a victim. In losing him, 
Juliana had lost a great friend, and religion had 
lost a zealous defender and protector. 

The successor of Godfrey was quite a different 
man: his name was Roger, and he obtained the 
dignity of prior by unjust means; some writers 
say that he purchased the dignity, and thus 
rendered himself guilty of the sin of simony. He 
was a man of dissolute manners, and an enemy of 
virtue. He had an extreme aversion to Juliana; 
whether the contrast of her virtue with his own 
turpitude made him envious, or that Juliana, 
knowing his wickedness, had given him some 
advice, which, although salutary, was not pleasing, 
we do not know ; but certain it is, that from one 
of these motives, or some other unknown cause, 
he had an implacable hatred against our saint. 
It might, however, simply be that Juliana stood 
in the way of the execution of some one or other 
of his wicked designs, which he soon began to 

Roger did not make use of his authority to 
maintain regular discipline and good order in the 
Louse confided to his care. On the contrary, he 
Bought, under various pretexts and shameful pre- 


variations, to introduce irregularity and relaxa 
tion. Nor was be content merely to ruin the 
good order of his own house hy his misrule, hut 
sought also to bring ruin upon the good nuns who 
were thriving so well under the prudent govern 
ment of their saintly prioress. 

Under different and most unjust pretexts, Roger 
endeavoured to join robbery and theft, to the crime 
of simony, by which he had procured his dignity. 
He declared that the right of administering and 
managing the temporal affairs of the convent 
belonged to him. He therefore demanded Juliana 
to give up to him all the books in which were 
recorded the transactions of her house. But 
Juliana knew full well that if the management of 
the house was confided to him, everything would 
soon fall to ruin. If he was so acting, as inevi 
tably to bring on tbe ruin of his own house, 
Juliana saw no reason why he should be allowed 
to ruin hers. She therefore assembled her 
daughters, and told them what the Prior wished 
to do; they unanimously agreed to oppose his 
designs, and resolved that they would not, under 
any pretext, yield to his unjust demands. This 
refusal irritated Koger beyond measure; his rage 
knew no bounds, and he resolved to avenge this 
(what he termed) insult of Juliana. He therefore 
associated with men as bad, and even worse, than 
himself, and made a compact with them to bring 
ruin upon our saint. These men, who had lost 
every sense of honour, and who were blackened 
with crime, were not at all unwilling to undertake 
the work. 

Juliana s zeal for the institution of the Feast of 
Corpus Cbristi presented them with some foundation 
upon which to construct a popular tumult, which 
was to be principally directed against her. These 
in en therefore dispersed themselves through the 


city, and declared, both publicly and privately, tliafc 
large sums of money, which should have been 
distributed to the poor, and employed in other 
charitable purposes for the benefit of the citizens, 
had been given by Juliana to the bishop, in order 
to obtain the institution of a certain Feast. They 
moreover declared that they had manifest proof of 
what they alleged, since Juliana positively refused 
to render any account of the administration of the 
goods of her house to Koger the Prior of Cornillon, 
who had every right to know what was going on, 
and in what manner she discharged the temporal 
affairs of the convent. 

Now, we have every reason to believe that if 
Roger had simply desired to inspect her accounts, 
Juliana, rather than have been the cause of 
discord, would have ceded to his demands. But 
the Prior of Cornillon aimed at nothing less than 
the entire administration of both houses, and this 
simply to have means of satisfying his unlimited 
extravagance. It is quite evident that Juliana 
and her sisters could never allow this ; for, had 
they done so, they knew full well that he who 
was, by his misrule, bringing certain ruin upon his 
own house, would inevitably have drawn upon 
them the same misfortune. 

But, unhappily, those to whom Roger s 
agents addressed themselves, could not see things 
in this light. It requires but little to excite the 
mob to acts of violence, and these men whom 
the Prior of Cornillon had employed, artfully 
suggested that Juliana had no right to be squan 
dering large sums of money in endeavouring to 
procure the establishment of a Feast, which was a 
novelty, an innovation, and contrary to the wish 
of the people. They therefore gave it as their 
opinion that the accounts of the convent should 


be examined, and Juliana s unjust administration 
be made manifest. 

Nothing more was needed to raise a sedition 
among the people; the very moment they thought 
their rights as citizens were infringed, they 
were ready for any acts of violence. They never 
stopped to consider whether the accusations 
against Juliana were true or false, but ran furi 
ously to the convent. They entered with loud 
cries and expressions of rage, demanding to see 
the prioress ; but the sisters, having been warned 
of what was going to happen, had secured Juliana 
in a place of safety, for they knew that the rage 
of the mob would be directed against the holy 
prioress. We have said above, in chapter three, 
that Sapientia had caused an oratory to be con 
structed, in which Juliana could give herself up 
to the exercises of prayer and contemplation. 
The mob, not being able to learn from the sisters 
where Juliana was, went to this oratory in hopes 
of finding her, but she was not there. They 
broke open the door and entered; then they forced 
open the chest in which the accounts were kept, 
and now God shows by a miracle that He approves 
of Juliana s refusal to submit the administration 
of affairs to Roger, and that she was in this 
guided by the Spirit of God. When the mob 
broke open the chest, the accounts were exposed 
to the manifest view of all, yet there was riot one 
of the mob could see them. They bad forced 
open the chest for the very purpose of finding 
the books : there they were, presented to the 
gaze of all, yet they could not see them. They 
were so manifestly visible, that nothing short of 
a miracle of the Divine protection could bave 
hindered the mob from seeing them. Juliana 
concluded from this that she had done well in not 
confiding the administration of affairs to Roger. 
The seditious mob, only the more enraged, in 


proportion as the hope of finding the accounts of 
the convent hecame less ; cast themselves upon 
two of the religious, who guarded the oratory, 
overwhelmed them with injuries, and cruelly mal 
treated them. Nor was this sufficient to satisfy 
their malice ; but they immediately proceeded to 
the complete destruction of Juliana s oratory, in 
which she had spent so many happy hours, and 
received so many favours from God. They hroke 
the tables, chairs, the bed, in fine, everything 
that the oratory contained, they broke or tore in 
pieces, and trampled under foot ; nor did they 
cease until they had completely destroyed and 
razed to the ground, that little cell, which had 
been the silent witness of Juliana s long and fer 
vent prayers, her nightly vigils, her heroic morti 
fications, and the favours and graces God had 
bestowed upon His servant in that hallowed sanc 

The wicked Roger, fearing lest the fury of the 
populace should cool down, after the first burst of 
its rage was over, and that all his plotting and 
scheming would be frustrated, endeavoured to 
gain the principal ones by bestowing upon them 
rewards and presents, in which, unfortunately, he 
succeeded only too well. Thus, the tumult con 
tinually increasing, there was really some grounds 
for fearing that there would be some lives lost 
before the affair was terminated. 

Juliana seeing this, believed it to be her duty 
to abandon the house, in order that there might 
be an end of this disgraceful sedition ; she con 
sulted her daughters, and they approved her de 
sign, promising to remain always faithful to her, 
as their lawful superioress, and protested that 
they would never abandon her. Our Saint, there 
fore, without a single complaint, without a single 
murmur against her enemies, voluntarily became 


an exile from her own house, and taking with her 
some of her daughters, went to beg a shelter from 
the storm ; and a home was found for her, and 
those she took with her, by Eva the recluse, who, 
as Juliana had foretold, received them "with tears 
in her eyes." 

What a striking contrast is here presented to 
us ! Juliana, all meekness, patience, gentleness, 
mildness, forgiveness, charity ; Koger, full of 
anger, envy, impatience, vexation, rage, revenge. 
Both show us how important, how absolutely 
necessary it is for us to mortify our passions. In 
Juliana we behold an example of the happy re 
sults of this mortification, in Roger we see the 
mournful consequences of its neglect. Juliana, 
from her earliest childhood, had, with the assist 
ance of Divine grace, laboured to mortify her pas 
sions, and thus had attained so great an empire 
over herself, that whatever trials and persecutions 
she had to endure, she ever remained calm,, peace 
ful and tranquil. Roger, on the contrary, instead 
of plucking up the bad weeds at their first appear 
ance, had allowed them to take deep root ; and as 
the more he neglected them, the more they spread, 
they led him from one sin to another, from abyss 
to abyss, until at length, he became so wicked, as 
to raise a sedition, and urge on, (secretly, it is 
true,) a riotous mob to deeds of violence against 
a poor defenceless woman, who had never done 
him the least injury. 

It may be said by some : " But Juliana had 
extraordinary graces, and having them, no wonder 
she was so patient." It is quite true that she had 
extraordinary graces, but we must also remember 
that it is equally true she corresponded to grace. 
We must not imagine, as some do, that the lives 
of the saints are all sweetness and consolation. 
Nothing could be further from the truth; they 


tiad to combat against their passions, and against 
the demon. They are not exempt from trials ; 
on the contrary, they have sometimes to endure 
trials and temptations so great, that the mere 
mention of them makes us shudder. We have 
spoken briefly, in a previous chapter, of some of 
the trials Juliana had to pass through, and how, 
by the help of Divine grace, she came out of the 
conflict, glorious and victorious. We learn, then, 
from the example of our Saint, that if we seek to 
mortify our passions, we must be prepared for a 
combat, not only with nature, but also with the 
devil, who is sure to allow us no peace, when once 
\ve begin in earnest the practice of this necessary 
mortification. But if it is, without doubt, hard 
and difficult to undertake this mortification, yet 
its reward is exceeding great, and the consequences 
of its neglect terrible, as we see in the example of 
Roger. If we neglect to mortify our passions, we 
may fall a-s deep, and deeper, than he did. More 
over, we must remember that in this struggle, 
Ood is ever ready to give us His grace, in order 
that we may conquer, if only we ask it of Him in 
the right way. We have also examples of the 
heroic courage displayed by innumerable saints, to 
Bpur us on, and to animate us in the strife. 
Juliana is not the only example of a saint who 
had thus to struggle and fight, all the saints have 
had to combat either their own passions, or the 
devil, or both. 

The great Apostle St. Paul, who was " rapt 
even to the third heaven, caught up into Paradise, 
and heard secret words, which it is not granted to 
man to utter ;" even he was not exempt from this 
spiritual combat, for he says of himself: "Lest 
the greatness of the revelation should lift me up, 
there was given me a stiug of my flesh, an angel 


of Satan to buffet me."* And if this glorious- 
apostle was not free from trials, can we expect our 
passions to be extinguished without any pain or 
trouble ? Assuredly no ; we cannot. 

Again, what long, terrible struggles, against 
both the demon and their passions, many of the 
ancient Fathers of the Desert had to suffer, yet 
they wearied not of the strife ; but struggled on 
and on, until they gained the victory. 

As long, then, as our passions remain altogether 
nnmortified, we must not attribute this immortifi- 
cation so much to our natural disposition, as to 
our indolence in eradicating the pernicious weeds, 
through which they have grown now to such an 
extent, that it requires an immense amount of 
patience and perseverance to root them out. 

The saints had to struggle against their natural 
dispositions, and so must we. St. Ignatius Loyola 
was of an ardent, fiery disposition, and yet, from 
the effects of his combats against nature, he had 
so perfectly subdued his natural temperament, 
that those who did not know the reality of bis- 
character, would have believed him, to be of a 
phlegmatic temperament. 

St. Francis of Sales was naturally bilious and 
choleric, but by the violence he offered himself, 
he became the gentlest of men, and a model of 

St. Vincent of Paul was by no means one of 
those phlegmatic persons whom nothing could 
move ; on the contrary, he was ardent, lively, 
quick, full of fire ; yet, by his continual combats 
against nature, he became the mildest of men. 

But we should never end if we were to relate 
all the examples of the saints, who have overcome 
their natural dispositions. The life of Sister 

* II. Cor. zii. 


Frances of the Blessed Sacrament, however, pre 
sents us with such an interesting example of a 
long continued and heroic combat with the pas 
sions, that we cannot refrain from quoting it. 
Her life has been written by M. B. De Lanura, 
and he tells us, that she was naturally of an im 
petuous disposition, savage and fiery as an Afri 
can. At tl>e age of seventeen, she had formed a 
criminal connexion with a young man of her 
family, -and nothing less than a miraculous ap 
parition was necessary to draw her from this 
abyss. One day, it seemed to her that she saw 
the earth open under her feet, and she gazed with 
indescribable terror upon hell, yawning beneath 
her. She immediately entered the convent of 
discalced Carmelites at Soria, made a general 
confession, and commenced her noviciate. But 
she had to endure a terrible struggle against her 
own nature and against the demons, who sought 
to drive her to despair, by the remembrance of her 
past sins ; she was, however, consoled from time 
to time by other visions, and coming off victorious 
in this combat, sh^ made her profession. New 
struggles, and still more terrible, . awaited her. 
She was naturally impatient, and easily moved to 
anger. The least wrong that was done to her, 
rendered her spiteful and jealous, and to look at 
her the wrong way, was sufficient to excite her 
anger. This disposition drew upon her frequent 
penances; but, in spite of her good resolutions, 
she was continually falling. All her other pas 
sions had the same character of impetuosity. Her 
senses were unmanageable ; she could neither re 
collect herself, nor taste spiritual consolations. 
But she resolved to struggle until she obtained 
the victory. For this purpose, she spared neither 
pains nor labour ; she prayed continually, she 
fasted, she practised every kind of mortification, 


she tore her flesh with long and cruel disciplines, 
she girded herself with cilices ; nothing was neg 
lected, no means left untried, in order to ohtain 
the victory. The Lord one day appeared to her, 
and said : " Thou complainest to Me, and forcest 
thyself to walk in My presence ; hut thou shalt 
not ohtain this by violence and force. Walk be 
fore Me in sweetness and a good conscience, and 
thou shalt be solaced." Indeed, the excessive 
mortifications to which she had condemned her 
self, could scarcely break her nature, against which 
she had to struggle, even to her old age. 

She seems also to have been incapable of draw 
ing any one to sympathize with her, so that she 
could not obtain the least consolation, or the least 
encouragement, to sustain her in her many trials. 
She spoke in a disagreeable manner, and her 
countenance, her bearing, her gait, her whole 
comportment had something in it repulsive, so 
that every one avoided her. At nearly every 
chapter she was severely punished by her supe 
riors ; she was reprimanded by her confessors, 
and accused by her own conscience. But she 
never excused herself; she complained to God 
alone in prayers and tears. God, one day, said 
to her: "I wish thee to struggle against thy 
natural disposition ; do not weep, tberefore, but 
correct thyself." When she was upon the point 
of giving way to the violence of her temper, our 
Lord would appear to her with an angry coun 
tenance, and reprimand her severely. The Pro 
vincial having come to visit the convent, the sis 
ters, as if they had been moved to do so by an 
evil spirit, all began to accuse her. She received 
a severe reprimand, and was condemned to seven 
months penance, separated, during three months, 
from the community, and deprived of the Holy 
Communion. Three times in succession, at the 


visit of the Provincial, this trial waa renewed. 
Plunged in the profoundest desolation, she, how 
ever, did not lose her calmness and resignation, 
although she was, besides this, troubled by the 
demons, who ceased not to appear to her, and 
torment her, even until the last four years of her 
life. In addition to all this, the flames of concu 
piscence were enkindled in her with incredible 
violence ; every member of her body seemed to be 
burning with the fire of hell. This state lasted 
until she was sixty-two years of age ; and the 
temptations with which she was besieged, ceased 
only after a struggle of forty-six years, a few days 
before her death, which happened in 1629, in the 
sixty-eighth year of her age. 

Surely the bright examples of these deeds of 
heroism are sufficient to make us resolve to begin, 
this very moment, the practice of the mortifica 
tion of our passions. If we have neglected this 
necessary mortification hitherto, let us now begin. 
If the struggle should be long and painful, let ua 
not despair ; the reward of perseverance surpasses 
all that we can think or conceive. If a long 
series of years should pass away before the accom 
plishment of the task, let us not grow weary of 
the strife : " For in due time we shall reap ; if we 
faint not." No matter what opposition, no mat 
ter what obstacles we meet with, let us never give 
up the struggle. When faint and weary, and 
exhausted with the labour of the combat, let ua 
seek strength and refreshment, where alone it is 
to be found ; where Juliana and all the saints 
have found it ; in God. " They cried to the Lord 
in their affliction, and He delivered them out of 
their distress."* Let us also, in imitation of 
Juliana and all the saints, call upon the Refuge 

* Psalm cvi. 13. 


of the miserable and afflicted, Mary the Queen of 
Heaven ; for this sweet Mother is never invoked 
in vain. Bat there is yet another source of Life 
and Strength, to which, during their combats, 
Juliana and all the saints frequently had recourse; 
and that is, to the life-giving Sacrament of the 
Eucharist. If, then, our combats are furious and 
prolonged, let us the more frequently fortify our 
selves with this heavenly manna, for it will give 
us such life and strength and vigour, (if duly 
received,) that we shall be enabled to continue 
our journey, until we come to that place of joy 
and blissful rest, where we shall " sing the mercies 
of the Lord for ever and ever."* 



THEY only who have been forced to leave the 
home of their childhood, can give an idea of what 
it must have cost Juliana to quit Cornillon. How 
frequently do exiles from their home call to mind 
the many well-beloved spots, which bring to their 
memory affectionate remembrances of the sweet 
and happy days of yore ? Juliana had spent all 
her life in the Convent of Cornillon, her earliest 
remembrances and affections were bound up with 
the dear old place. But, besides the natural ties 
that make the home of our childhood so dear to 

* Psalm Ixxxviii. 1. 


us, there was, in Juliana s case, other things that 
rendered the Convent of Cornillon doubly dear to 
her. It was here, that she had dedicated herself 
to the service of God, in pronouncing the religious 
vows, which hound her to Him for ever, and made 
her His spouse. It was in this place that she had 
learned to triumph over the world, the flesh, and 
the devil. Here it was, that she had received so 
many celestial favours, and such an abundance of 
Divine grace. How dear, then, must this old 
convent have been to her ! How keenly she must 
have felt her exile from its much-loved walls, 
which had so long sheltered her, and preserved 
her from the many perils and dangers of this 
deluding and deluded world ! But, keenly as she 
must have felt the separation, she was so resigned 
to the Will of God, that she departed without a 

Then, again, the circumstances under which 
she was compelled to leave, made the exile doubly 
painful. She was not compelled by poverty to 
seek an asylum elsewhere, hut was driven out 
through the evil machinations of one who should 
Lave been her friend and brother. Had she been 
driven out by a foreign enemy, it would not have 
been so difficult to bear; but the enemy who drove 
her away was not a foreign, but a domestic one. 
There was also another source of trouble ; she 
could not take all the sisters with her to St. Mar 
tin s, because Eva could not ^ find room for all. 
In this case, what was to become of those she left 
behind ? Would they remain faithful in the ob 
servance of their holy rule, or would they fall 
away? It is true they had promised to remain 
faithful to her, but would they ? All this she 
must leave to God. He had permitted the thing 
to happen, and she was resigned to His ever ador 
able Will. And so, without the least manifesta- 


tion of impatience, without the slightest murmur 
or complaint, 8*he departed, leaving the future in 
the hands of Him, who knows how to hring good 
out of evil. Thus it was tkat eb^ showed more 
by her actions, than hy her words, that she was 
perfectly detached from everything. 

Upon the arrival of Juliana and her sisters at 
St. Martin s, Eva, though weeping bitterly over 
the things that had happened, nevertheless re 
ceived them with the tenderest marks of affection. 
Eva was deeply afflicted to see her good mother 
reduced to so sad a condition, but they consoled 
each other as well as they were able, and adored 
the decrees of Divine Providence. The recluse 
did all she could to furnish what was necessary 
for her guests, but as she was herself only a poor 
recluse, we may be sure that their poverty was 
very great. But however great it might be, 
they were deeply and doubly grateful to the 
Loly recluse, for her good will in doing all she 
could to solace them in their affliction. These 
blessed servants of the Lord, however, cared little 
for the things of this world ; it was God they 
-sought, and they could find Him as well at St. 
Martin s, in great poverty, as they could at Cor- 
nillon, where their little wants had been accus 
tomed to be charitably ministered -unto, with ten 
derest care, by Juliana. Their conversations in 
this little retreat were all upon God and spiritual 
things. They frequently spoke of the necessity 
of remaining faithful to God in adverse, as well MS 
in prosperous affairs; of the happiness to be found 
in the service of God, and of the fragility of all 
human things. These conversations on spiritual 
subjects were followed by reading aloud, and by 
prayer, in which latter exercise they s*pent a good 
part of the night. 

But God, Who never forsakes those who do not 


forsake Him, raised up a friend for His persecuted 
servants. The exact number of the sisters who 
went with Juliana to St. Martin s is not known ; 
but, however few or many they might be, it is 
certain that this little retreat was too small for 
them to perform their religious exercises with 
that decorum, that religious consecrated to God 
are accustomed to. But the friend whom God 
raised up, now appears in the person of the Canon 
John of Lausanne, whom, it will be remembered, 
Juliana had consulted about the institution of the 
Feast. He, touched with compassion at seeing 
them thus exiled from their happy home, begged 
them to occupy his house, which was larger and 
more commodious for the performance of the 
duties of the religious life, than the one they at 
present occupied. But he was not content merely 
to give them a shelter ; he also, with great gene 
rosity, offered them the half of his income. It 
roust have been very consoling to Juliana, to have 
met with such a friend, at the time she so much 
needed one. She testified the most sincere grati 
tude to her benefactor, and, together with her 
Bisters, blessed and praised the goodness and 
mercy of God, Who had touched the heart of the 
good canon, and inspired him with so much com 
passion and charity for His servants. 

The charity of John of Lausanne did not end 
even here ; he was firmly convinced of the injus 
tice of the accusations which had been brought 
against Juliana, and as he was an ardent lover of 
justice, he determined to use all his influence and 
power to bring back the exiles to their home. 
He defended the character of Juliana against her 
unjust accusers, both publicly and privately. He 
consulted upon the best steps to be taken in the 
affair, with the Bishop of Liege, whose name was 
Eobert, and who highly esteemed the virtues and 


sanctity of Juliana. This bishop was celebrated 
for bis learning, zeal, and piety ; be bad a parti 
cular esteem and love for all those who were 
known to be virtuous and holy. He, during bis 
episcopate, dedicated several churches, repressed 
a great many abuses, re-established regular disci 
pline in many monasteries, and gave all bis care 
and attention to make his clergy live according to 
the rule and maxims of the Gospel. 

Such a man as this was sure to lend a willing 
ear to John of Lausanne, when he demanded jus 
tice to be done to these poor persecuted women. 
But, even before John of Lausanne had spoken to 
him, the bishop had firmly resolved that justice 
should be done. Before, however, any steps could 
be taken, it was necessary for the bishop to see 
Juliana, and hear from her own lips the particu 
lars of this scandalous affair. The bishop, there 
fore, went to St. Martin s, and saw Juliana, but 
not one word of complaint or murmuring against 
Ler enemies passed her lips. The bishop was 
greatly edified at such conduct on the part of one 
who bad been so deeply injured ; he, therefore, 
consoled our Saint in her afflictions, gave her his 
benediction, and departed. 

But if Juliana was disposed to suffer in silence, 
it was not the intention of the bishop that so 
flagrant an -act of injustice should remain un 
punished. If Juliana s charity could forgive all, 
the bishop s sense of justice would not permit 
him to leave her undefended. He and Lausanne, 
therefore, came to the conclusion that they were 
bound in common justice to institute a process 
against the prior. In order to succeed, they set 
about examining the whole conduct of the wicked 
prior, and as they were very zealous in the work, 
they were not long in discovering abundant proofs 
of his bad conduct, and irregular manner of living. 


But while the bishop and John of Lausanne 
were labouring with all their power for the justifi 
cation of Juliana s character, those who favoured 
Roger, and those whom- Roger employed, spread 
abroad all manner of evil reports of our Saint. 
They accused her of having acted contrary to her 
rule, of having introduced novelties and irregu 
larities, of having imposed upon the people by her 
pretended visions and revelations ; they accused 
her of harshness to her subjects, of having most 
unjustly attacked the unsullied reputation of the 
prior ; in fine, they invented against her a thou 
sand calumnies and unjust accusations. These 
false reports at length reached the ears of Juli 
ana ; but our Saiut never manifested the least 
resentment or impatience against her enemies. 
She did not even seek to justify herself, nor did 
she say one word to lead others to believe that 
she was any better than her enemies described 
her. She most literally fulfilled the Gospel 
precept : " If any one smite thee on the one 
cheek, turn to him the other also." For as her 
enemies smote her with one accusation, she, by 
her silence and forbearance, gave them ample 
opportunity of smiting her with another. But 
she was not merely forbearing, meek, patient and 
gentle, she also loved her enemies, and shewed 
her charity by praying unceasingly for them. 

The bishop and John of Lausanne, having 
accumulated abundant evidence of the wickedness 
of Roger, and having their witnesses ia readiness, 
brought the affair before the proper judges. The 
Prior Roger was accused of simony, of destroying 
monastic discipline, of squandering the goods of 
his monastery, of persecuting Juliana, and of 
secretly urging on the people to seditious and 
riotous acts of violence, in order to force her to 
leave her house. 


Juliana was now obliged to speak, but she was 
deeply grieved that this should be the case. Now 
was the time to manifest her real charity ; she had 
now full opportunity of speaking against her 
enemy, and of showing up his disgraceful conduct 
in its true light. But far from wishing to say 
anything to injure her enemy, she was ready to 
defend his honour, and it was to her a real cause 
of grief to see him in this painful situation. She 
was compelled by her conscience to adhere strictly 
to the trutb, but she nevertheless alleged every 
motive she could think of that might in any way 
palliate his wicked conduct. 

These generous sentiments of our saint greatly 
edified the judges ; but, fortunately for the cause 
of justice, Juliana was not the only witness. 
Reliable and trustworthy witnesses were brought 
forward, who proved beyond all doubt that Roger 
had been guilty of simony in obtaining the dignity 
of prior. Other witnesses were brought forward 
to prove, that the prior was the real main-spring 
of the riot in the city. The monks of his own 
monastery were then sworn, and their declarations 
proved that he had introduced many relaxations 
and irregularities in the priory, and that he had 
entirely subverted monastic discipline. The nuns 
were then sworn, and they gave evidence of the 
injuries that had been done to the two religious 
who guarded Juliana s oratory, and of the entire 
destruction of the oratory itself; all which was to 
be attributed, at least indirectly, to Roger, since, 
as had been proved, he was the real main-spring 
and prime-mover of the sedition. But there was 
one witness of more importance than all the rest, 
who of his own free-will came forward. This was 
a confidential servant of the prior, who, touched 
with repentance of the excesses he had committed 
with his master, cast himself at the feet of the 


judges and declared the truth of the whole affair. 
He, moreover, declared tbat the manner in which 
the prior had squandered the goods of the priory 
was excessive in the extreme, and that Roger s 
extravagance was unbounded and unlimited. The 
accusations that had been circulated in the city 
respecting Juliana, were found, upon examination, 
to be destitute of even the least appearance of 
truth, and to have been invented solely and only 
by the malice of her enemies. 

All the witnesses in the case having at length 
been heard, the judges proceeded to give sentence. 
They declared Juliana to be entirely innocent of 
the things which had been laid to her charge, and 
they re-established her with honour as prioress of 
her convent. They then declared Roger to have 
been guilty of simony in procuring the dignity of 
prior, and as he was not lawfully prior, they 
deposed him. They also found him guilty of 
raising a sedition in the city, and of the other 
things laid to his charge, and, having imposed 
suitable penances upon him, they sent him to a 
monastery of his Order situated near the city of 

The innocence, virtue, and sanctity of Juliana 
having been so clearly and so publicly demon 
strated, people began to venerate and respect her 
more than ever. Her enemies had thought to 
annihilate her and render her odious in the sight 
of all the people; but their bitter persecutions 
had only enhanced her reputation. No signs of 
triumph over her enemies were visible in Juliana ; 
she was still the same meek, quiet, gentle woman 
she had ever been, and was quite ready to lay 
down her life, if necessary, for those who had per 
secuted and calumniated her. 

The bishop wished to rebuild at his own expense 
the oratory which the seditious mob had destroyed, 


and was going to place it in a more healthy 
situation. But John of Lausanne and Eva were 
anxious that it should he huilt upon the same 
spot as hefore, and the hisbop yielded to their 
desires ; we can well helieve that Juliana appre 
ciated this proof of the affection of her friends. 

During Juliana s exile from Cornillon, affairs 
at the monastery had been even worse than hefore, 
and now that Roger was deposed, it became neces 
sary to choose one to fill his place ; but it was 
absolutely requisite that the one chosen, should be 
able to restore the primitive fervour and discipline 
of the house, and repair the evils that had been 
brought in by Roger. But those who were capa 
ble of undertaking the office, fearing new troubles, 
were unwilling to do so. Those who were not 
capable of governing well, having neither the 
requisite virtues, nor talent, were nevertheless 
desirous to obtain the dignity. There was no 
sort of rule now being observed in the monastery : 
it was in a sad state ; everybody wished to govern, 
and nobody was willing to obey. In this state 
of affairs there was every reason to believe that 
troubles would recommence, and that finally it 
would result in the entire ruin of the house. 

Juliana, who loved her Order, was most anxious 
to avert such a calamity ; accordingly, she had 
recourse to God, Who was always her refuge in 
time of trouble. She knew that He would listen 
to her cry, hear her prayer, and enlighten her as 
to the best course to be pursued. She was not 
content with praying herself, but she also caused 
all her daughters to pray fervently for a happy 
termination to this sad state of affairs. 

Not merely did she assist in the work by her 

prayers, she also used all her influence to procure 

the election of an active, vigilant, and zealous 

superior, for she knew that such a one was ubso- 



lutely necessary to repair the many existing evils-. 
She foresaw the tempest which would arise against 
whoever had this office, and on this account was 
at first rather unwilling that this post should full 
to the lot of the young monk John, who ha- 1 
composed the Office of the Blessed Sacrament. 
However, when she reflected upon his virtue and 
talents; that none were more capahle of restorn- 
monastic discipline ; none more ahle to rule tl 
house well and wisely than he, in regard both of 
spiritual and temporal things, she resolved to us. 
all her influence to procure his election. In fine, 
by her fervent prayers, and by the use she mad 
of whatever influence she possessed, her desir, 
were accomplished, and John was elected prior. 

Peace once more being restored, Juliana began 
to resume her former manner of life. She had 
\vished to remain hidden and unknown ; but, 
after having been brought so prominently before 
the public, and her great virtue so clearly mani 
fested, retreat and seclusion were henceforth im 
possible. Everybody now sought to know her ; 
Ler patience, her meekness, her fortitude, and 
her courage, were everywhere, and by everybody, 
spoken of. She was revered and venerated by all 
as a saint. Even the ecclesiastics who bad 
formerly mistrusted her visions, and attributed 
them to every cause but the right one, now began 
to honour her, to speak of her iu the highest terms 
of praise, and to defend her both publicly and 
privately. Besides the air of sanctity which her 
close and intimate union with God gave lu 
there was in her whole person something angeliV 
and supernatural, which drew all who converged 
with her to form the most favourable impressions 
of her. Her modesty and simplicity showed the 
angelic purity of her soul; her gestures and 
actions were so measured and so composed, that a 


great man said of her : " Daring tbe thirty years 
I have known her, I have never once seen her 
move her hody without necessity." Her move 
ments were neither too precipitate nor too slow, 
but grave and moderate; in fine, her whole exterior 
was such as to call forth the admiration and 
veneration of all who saw her. She was, more 
over, naturally eloquent, and spoke with ease, 
grace, and wisdom, even upon ordinary subjects ; 
but when she spoke of God, her natural eloquence 
rose even to sublimity, so that she carried away, 
and as if by force, the hearts of all who listened 
to her. 

Seeing that she was endowed with such rare 
qualities, we need not be surprised to find that 
many were desirous of making her acquaintance. 
Not only the poor, the needy, and the unlearned, 
sought her ; but even men celebrated for their 
wisdom, talents, and learning, considered it a 
great privilege to be allowed to converse with her ; 
and it has been avowed that such was the wisdom 
with which she spoke, that many have learned 
more of the mysteries of faith in conversing with 
Juliana, than they were able to learn otherwise by 
long and serious study. Such was the good odour 
that Juliana spread around her, that through her 
the convent of Cornillon was held in high esteem 
by all lovers of truth and virtue. 

Although frequently called upon to converse 
with creatures, she never for one moment lost that 
close and intimate union with God, Who was the 
One, Supreme, and only end of all her affec 
tions and desires. Neither did the esteem and 
veneration in which she was held, ever for one 
moment extol her, or cause her to think anything 
of herself; on the contrary, she thought herself 
the most unworthy, the last, the least, the lowest 
of all. As in the midst of adversity she was 


always resigned to the Will of God, and always 
remained mistress of her passions ; so in pros 
perity she was not high-minded, but humble, 
simple, meek, and lowly. If her humility would 
have permitted her to speak of herself, she could 
with truth have said with the Eoyal Psalmist: 
" Lord, my heart is not exalted, nor are my eyes 
lofty. Neither have "I walked in great matters, 
nor in wonderful things abovs me."* 



NOTWITHSTANDING all the oppositions that 
Juliana had met with, her zeal for the institution 
of the Feast of Corpus Christi had never relaxed. 
She was intimately persuaded that the establish 
ment of the Feast was God s Will, and consequently 
she never wearied in labouring for its institution. 
Many ecclesiastics of great learning and high 
dignity, and many laymen of noble birth, drawn 
by her reputation for sanctity, came to visit her 
and beg the assistance of her prayers. She used 
all her eloquence with them to induce them to 
advance as much as possible the great work 
she had so much at heart. As several doctors 
well known for their piety and learning, had 
already sanctioned her design, and declared it 
in strict conformity with Catholic doctrine, no 
wonder the others she spoke to upon the subject 
were of the same opinion, and promised to do all 

* Psalm cxxx. 1, 2. 


they could to further the good cause. But, besides 
her eloquent arguments, there was another much 
more powerful reason which inclined men to give 
heed to her project, and that was her extraordi 
nary and well-known sanctity; her patience and 
courage in adversities; her great charity towards 
her enemies. It was these virtues, more than 
anything else, which gave weight to her revelations. 
They saw manifested in her, a power for good 
works such as God alone could give, and from this 
they concluded that her visions, which had heen 
so much disputed, must have come from God. 

Among those who visited Juliana frequently, 
were Robert, Bishop of Liege, and Guy, Bishop 
of Camhrai, both prelates of great reputation, and 
their constant visits augmented still more the 
reputation of our saint. Juliana, suspecting that 
Eva the recluse had something to do with the 
reputation she was acquiring, reproached her with 
it, and begged her never to say anything that 
could draw upon her the esteem of the great. 
Juliana also declared to her friend that she had 
begged from God that He would bestow upon her 
before her death the favour of being persecuted, 
as much as she was now being honoured and 
respected. We shall soon see that God had 
respect to her and heard her petition. 

Although the Bishop of Liege frequently visited 
our saint, and although he was often solicited by 
many learned men to institute in his diocese the 
Feast of Corpus Christi, who assured him also 
that it would certainly be productive of good 
results; he, nevertheless, always replied: "We 
cannot rashly institute a new Feast upon the 
mere visions of a woman." But although the 
Bishop spoke in this manner, he continued to 
visit Juliana. She often spoke to him of the 
institution of the new Feast, and used all her 


eloquence to persuade Lim to have it celebrated in 
his diocese ; but, for the present, her arguments 
were all in vain. No matter how vividly she 
painted the glory that would be given to God by 
the institution of this Feast, no matter how 
eloquently she described the comfort, consolation, 
and graces the faithful would receive from its 
celebration, the Bishop was deaf to all. Juliana 
foretold to him several things, the truth of which 
he afterwards experienced; but even this did not 
convince him of the truth of her vision : he never 
doubted her veracity for one moment ; but he was 
an exceedingly prudent man, and one who feared, 
above all things, the visions and revelations of 
women. He mistrusted these things in women, 
perhaps, because he had an extreme idea of their 
weakness, and because experience has shown that 
they are much more liable than men, to be deceived 
in such matters. 

It may, however, seem strange to some, that 
the bishop should think and speak so highly of 
Juliana, should publish everywhere her great 
virtues, should relate her sayings as so many 
oracles, and yet have so much reluctance to insti 
tute a Feast,, which he knew was not at all contrary 
to the doctrines and teachings of the Church, 
although earnestly solicited to do so by her whom 
he esteemed so highly. But, if we reflect a little, 
we shall recognize in this the guiding hand of an 
All- Wise Providence. It was God s work, not 
man s ; and in order to show more clearly that 
it was His work, He permitted it to be opposed, 
and to be opposed, moreover, by the very one in 
whom, humanly speaking, all hopes of success in 
the work were placed. For if the bishop refused 
to take the thing into consideration, it was not at 
all probable that other ecclesiastics of any dignity 
or authority in the Church would listen to tie 


proposition. If, in this matter Juliana s own 
bishop took her for a visionary, would not every 
other bishop come to the conclusion that be had 
good reasons for doing so? In tins case they 
also would refuse to listen to the proposition, and 
then nothing could he done in the matter. No\v, 
none but God, could convince a man so extremely 
unwilling to believe in the truth of the vision as 
the bishop. If the design was of God, God 
would sooner or later convince him that it was 
so ; if it was not of God, then the thing would 
come to nought. God, therefore, permitted the 
bishop to doubt, in order that afterwards it might 
more clearly appear that the institution of tha 
Feast was really the Will of God, since, in spite 
of the conscientious opposition of the bishop; in 
spite of the enraged opposition of the demon ; in 
fiue, in spite of every obstacle that was raised, 
He Who is all-powerful and is able to accomplish 
what He wills, did in the end bring the work to 
a happy conclusion, but in such a manner that 
none could with any reason doubt it to be His 

We might reasonably have expected that this long 
and persevering opposition of the bishop would 
have cooled the ardour and zeal Juliana had 
hitherto displayed for the institution of the Feast. 
Not so, however: her love for Jesus in the Blessed 
Sacrament was too great ; her desire to see this 
mystery honoured by a special Feast too sincere, 
to allow her to be easily discouraged. Whatever 
opposition she met with, it only had the effect of 
making her pray with more fervour than before 
(if this were possible) for the success of the work. 
She never for one moment lost her calmness and 
tranquillity, but always tempered her zeal with 
discretion and prudence, so that while never 
allowing her ardour and zeal to slacken in the 


least degree, she nevertheless kept it within just 
and moderate bounds. But however much zeal 
and ardour, however much prudence and discre 
tion she might display, the bishop always kept to 
his old answer: "We cannot rashly institute a 
new Feast upon the mere vision of a woman." 
Doubtless, Juliana had learned this answer of the 
bishop, from those of her friends who had been 
so zealous in soliciting him to institute the Feast 
in his diocese. Whether she had or not, it 
is certain that she never ceased to beg of God to 
convince the bishop of His Will in the matter. 
She represented to her Lord that He had urged 
her to solicit this Feast; that she herself was 
utterly incapable of bringing the thing to a suc 
cessful termination, and she begged of Him, that 
since the work was entirely His, and not hers, 
to put forth His Almighty hand and finish His 

At length, when there seemed no probability 
(humanly speaking) of the bishop ever giving np 
his prejudices in this matter, God, Who had now 
sufficiently tried the patience of His servant 
Juliana, put forth His hand, and what could not 
be accomplished by natural means, He Who can 
do all things, accomplished by supernatural means. 
Nothing less than a miracle was required to con 
vert the bishop from his prejudices ; nothing but 
the power of God could determine him to listen 
to those who were constantly soliciting him to 
institute the Feast of Corpus Christi, and this 
power God now exercised. Man could do nothing: 
man had done all he could to convince the bishop 
of the utility of the project, but without avail ; 
God Himself, therefore, undertakes to convince 
the bishop, and reveals to him that it is His Will 
that the Feast should be instituted, and that the 
bishop must no longer oppose it. 


How tins revelation was made to the bishop we 
do not know; whether the Will of God was made 
known to him by an angel, or whether God spoke 
to him in prayer, is uncertain. But the bishop 
must have had the revelation in 1244, for, accord 
ing to several historians, and among others the 
Bollan (lists, who in this respect are of great 
authority, the bishop had to wait two years after 
he received the revelation, before he could insti 
tute the Feast. Now, the Feast was instituted in 
his diocese in 1246, consequently he had this 
revelation in 1244. 

Some authors say that the bishop was on a 
journey when God made known to him His Will ; 
be this as it may, it is certain that the bishop 
lost no time in communicating to Juliana what 
had happened. He therefore seized the first 
opportunity that presented itself of visiting Cor- 
nillou and its holy prioress. As soon as he saw 
her, and the first salutations were over, the bishop 
told her that he had received from God a \ery 
singular grace and benefit, by which he had 
learned that it was the Will of God that a Feast 
should be instituted in honour of the most Holy 
Sacrament of the Altar; that, although he had 
hitherto refused to listen to the solicitations made 
to him for its institution, he could now do so no 
longer, because the hand of God had touched him, 
and he now knew it to be the Will of God that 
this Feast should be instituted, and that he dare 
no longer resist His Will. 

Juliana was filled with joy and consolation upon 
listening to this discourse of the bishop; and us 
she recognised in this the finger of God, it was to 
Him that she poured out her heart in fervent 
thanksgivings for so great a benefit. 

From this time the bishop s zeal for the insti 
tution of the Feast was most ardent; but many 


unforeseen events arose wliich obliged him to defer 
for a time its institution. During this time the 
bishop had recourse to Juliana, to beg her prayers 
for the removal of these obstacles; he himself 
used every effort to forward the work he now had 
BO much at heart. 

At length, an opportunity being afforded him, 
he assembled his synod, and proposed to them the 
institution of the Feast of Corpus Christi. The 
moat venerable, religious and learned amongst 
them applauded the bishop s zeal, and begged 
him to institute the Feast ; suggesting to him 
that it would be a very praiseworthy action for 
him to institute this Feast, and thus recognise and 
exalt this gift of Divine grace. " Viri veuerabiles 
et religiosi solemnitatis ordinem et processurn 
exposuerunt reverendo Patri domino Roberto 
Leodiensi episcopo et eidem ut divinse munus 
gratise aguosceret et exaltaret, verbis efficacibus 

The bishop, full of his object, and full of zeal 
for its accomplishment, wished to follow at once 
the advice of his clergy. He therefore imme 
diately published the following pastoral, which 
proves how much ardour and zeal he had for the 
institution of the solemnity. 

" Robert, by the grace of God, Bishop of Liege, 
to our beloved children in Christ, the Abbots, 
Priors, Deans, Presbyters, and other ecclesiastics 
in the diocese of Liege, health and abundance of 

"Among the many wonderful and admirable 
works which the Lord our God, Who is wonderful 
in all His works, hath operated, there is one 
which, more than all others, on account of its 
great sublimity, merits all our admiration and 
gratitude : and this, is that ineffable Sacrament of 


Christ s sacred Body and Blood, in which He hath 
given Himself for food to them that fear Him, 
and which He hath bequeathed to us as a wonder 
ful and delectable memorial of His Passion. The 
Koynl Psalmist having entered into the abyss of 
tbe Divine mysteries, hath congratulated us upon 
them a long time before, singing in these words : 
He hath made a remembrance of His wonderful 
works, being a merciful and gracious Lord; He 
hath given food to them that fear Him. If God, 
Who hath for ever been mindful of His testament, 
spoke of this mystery by the mouth of His pro 
phet, and after having established it, hath again 
commanded us to be mindful of it, saying : As 
often as ye shall do this, ye shall do it for a com 
memoration of Me, we ought not to be thought 
worthy of blame, if, besides the daily commemora 
tion which is made of this admirable Sacrament, 
in the Sacrifice of the Mass ; we resolve, in order 
to confute the foolishness of heretics, and to assist 
our feeble memories, that once a year this pre 
cious, venerable, ami unspeakable Sacrament shall 
be recalled to the memory of all the faithful, in a 
more special and solemn manner than it is in the 
daily Sacrifice of the Mass. 

" Seeing that the saints/ whom the Church 
daily invokes and commemorates in the Litanies, 
in the Mass, and in certain prayers, have, never 
theless, one special day in each year, on which 
their virtues find singular merits are brought be 
fore us, we think it to be most worthy, just, and 
salutary, that the most Holy Sacrament, the sweet 
ness of all sweetnesses, should have upon earth a 
special solemnity, in order to render most singular 
and great thanks to our Lord God, because He 
hath, out of His most pure, unspeakable and in 
estimable charity, given Himself to us in this 
Sacrament, and daily wonderfully offers Himself 


upon our altars. In this offering of Himself, He 
ceases not, nor will He ever cease, to fullil that 
His most sweet promise, saying : Behold I am 
with you always, even to the consummation of the 
world. It is, moreover, in this Sacrament that, 
He is mindful of His other words : My delights 
are to he with the children of men. This solem 
nity of which we speak, would contribute much to 
supply for the omissions and irreverences which 
we commit in the celebration of the holy mys 

" Who is there among the faithful, therefore, 
who can doubt that this solemnity will tend to the 
honour and glory of God, the increase of faith, 
hope, charity and all other virtues,, and the great 
benefit and profit of all the elect of God ? 

" Desiring that these blessings may be bestowed 
upon the flock committed to our care, and desiring 
to excite human forgetfulness and negligence to 
render the thanks that are due to the Lord for so 
great a gift, we ordain, and we command it to be 
inviolably observed by you, that every year, upon 
the Thursday after Trinity Sunday, you celebrate 
the Feast of the most Holy Sacrament, and that 
you recite its Office of nine lessons, with proper 
respousories, versicles and antiphons, a copy of 
which we will send to you. This Feast shall be 
perpetually and inviolably observed by you, and 
we command that the people abstain from all 
servile work, as on Sundays. Moreover, the 
clergy shall, upon the Sunday preceding the Feast, 
direct the people confided to their care, to fast 
upon the vigil of the said Feast, and shall also 
exhort them, in order that they may obtain the 
remission of their sins, to prepare themselves for 
it by prayers, watchings, alms-deeds and other 
good works, that thus being well prepared they 
may, upon the Feast, devoutly receive this most 


sweet and holy Sacrament ; but in this matter we 
wish to constrain no one. We hope that, upon 
the occasion of this Feast, God, and His Son 
Jesus Christ, will he pleased with the sacrifice of 
expiation we offer to Them, and that They will he 
moved to show mercy to the world, which is now, 
by so much wickedness, hurrying on to speedy 
ruin and shipwreck." 

This pastoral of the bishop is dated 1246. He 
ordered twenty copies of the Office which had been 
composed by John, now Prior of Cornillon, to be 
distributed in different districts of his diocese. 
But the bishop, after having instituted the Feast, 
did not live to see its celebration. He was, soon 
after the publication of his pastoral, stricken with 
the sickness of which he died. Doubtless God 
was satisfied with the zeal he had manifested so 
far, and without requiring more of him, called him 
to receive the reward of his labours. When the 
bishop was first taken ill, he promised, that if 
God should restore him to health, he would devote 
himself, with more earnestness than before, to 
spread devotion to the Blessed Sacrament. As 
death approached, he exhorted all who assisted at 
it, with more fervour than ever, to do all they 
could, in order to celebrate the new Feast upon 
the appointed day, with all possible devotion and 
piety. He begged them to use every endeavour to 
enkindle in the hearts of the faithful a great devo 
tion to the Sacrament of the Altar, assuring them 
that they could do nothing more pleasing aud 
acceptable to the Lord. 

But the bishop s piety was not content with 
merely exhorting his attendants to devotion to the 
Sacrament of Love ; he wished to give in his own 
person an example of this devotion. He was un 
able to be carried to the church, on account of the 
grievous nature of his sickness ; but, in order to 


satisfy his devotion to tlie Holy Eucharist, he 
caused the Office of the new Feast to be recited in 
Ins chamber, and joined in it with the greatest 
possible devotion and piety. 

Thus died this good bishop, giving us in his 
own person an evident proof that Juliana s vision 
came from God. For who but God could so 
have changed the bishop s sentiments? At first 
he was not only indifferent to the institution of 
the new Feast, but even opposed, and strongly 
opposed to it. Every effort was used to change 
his opinion, but in vain ; then it was that God, in 
order to show that Juliana was led by the good 
Spirit, Himself changed the bishop s sentiments, 
which could not have been changed by any other 
power than His, Who ruleth, governeth, and 
disposeth all things, according to His good plea 

Eva, the recluse of St. Martin s, having heard 
of the death of the bishop, sent a messenger to 
announce it to Juliana; but God had already re 
vealed it to her, for as soon as she saw Eva s mes 
senger, she said, " You have not brought me good 
news, but bad ; the bishop is dead." The mes 
senger was greatly astonished at this, for she 
knew Juliana could not know this by any human 
means, but she simply said to the Saint: "Yes, it 
is so, the bishop is dead ; and I have come to tell 
you the news." 

Although the institution of the Feast of Corpus 
Ckriati had been proclaimed by episcopal autho 
rity, nevertheless there was little eagerness mani 
fested for its celebration. Indeed, it almost seemed 
as if the bishop s pastoral had but made the people 
less desirous than ever for the celebration of the 
new Feast. The zeal and ardour of the bishop 
appeared to meet with nothing but coldness and 
neglect. The devil, who well knew that the cele- 


bration of this Feast would tend to the greater 
glory of God, did all in his power to prevent it. 
He could not now prevent its institution, at least 
in the Diocese of Liege, hut he was resolved to do 
all he could to prevent its celebration. This great 
enemy of all that is good, therefore, moved some 
to oppose it ; others to treat it with indifference; 
others to consider it as an innovation ; in fine, in 
a thousand ways he raised up obstacles to the 
celebration of the Feast. 

Juliana, who placed all her hopes in God, when 
she saw the celebration of the Feast surrounded 
^with so many difficulties, had recourse to Him, 
Who always listens to His faithful servants. He 
heard her, and although her desires were not as 
yet fully satisfied, God did not, however, entirely 
leave His servant without consolation. Our Saint 
had always been in high favour with the canons of 
the collegiate church of St. Martin, and she spoke 
to them so movingly upon the celebration of the 
Feast, that they resolved to comply with the decree 
issued by the bishop. John of Lausanne, whom, 
the reader will remember, had already been a friend 
to our Saint upon many occasions, also strongly 
supported her representations, so that the chapter 
of St. Martin s unanimously resolved to celebrate 
the Feast upon the very day appointed by the 
bishop. The bishop had, by his pastoral, insti 
tuted the Feast in 1246 ; but the day he appointed 
for its first celebration was the Thursday after 
Trinity Sunday, in the year 1247 ; it was upon 
this day that the canons of St. Martin first cele 
brated the Feast of Corpus Christi, with all possi 
ble splendour, magnificence and devotion. 

It is easier to imagine than to describe the joy 
of Juliana, Eva, Isabella of Huy, and the others, 
who had been so zealous in promoting the institu 
tion of this Feast, when they saw their desires for 


the first time satisfied by its celebration. But 
although there were many reasons to rejoice and 
be glad, yet, notwithstanding, Eva had many 
doubts and fears, concerning the ultimate success 
of the undertaking. In the whole diocese of 
Liege, she saw only one church complying with 
the orders of the bishop. There were even some 
to be found who openly opposed the celebration of 
the Feast, and declared it to be an innovation, or 
at least a singularity. Seeing this, and knowing 
that the universal Church had not yet spoken, she 
had great fears for its success. Eva communicated 
these fears to Juliana ; but the latter removed her 
fears by a very consoling prediction. " Cease, my 
dear Eva," she said to her, " cease to trouble 
yourself; the decrees of God are infinitely of more 
weight and value than those of men ; what He has 
resolved upon, He will establish so firm and solid, 
that all the efforts of men to overthrow His work 
will be vain and useless. There will, I assure 
you, come a time when the Feast will be cele 
brated, not only in the Diocese of Liege, but also 
throughout the universal Church. All Christen 
dom shall receive it ; all the faithful will greatly 
rejoice in its celebration ; it will be a Feast of joy 
and triumph throughout the whole Church. It 
is true many obstacles will have to be over 
come ; there will be much opposition, but who 
can fight against God ? or who can resist His 
Will ?" 

Happily we have seen the accomplishment of 
this prediction of Juliana. In every part of the 
Catholic world this Feast is now celebrated with 
gladness and joy, with piety and devotion : all 
that is beautiful in nature or art ; all that is 
splendid, grand, and magnificent, Catholic piety 
now uses to render this Feast more solemn and 
imposing. It is everywhere considered as a Feast 


of triumph. Jesus, it is true, has heen blasphemed 
in the very sacrament in which He hath shown all 
the riches of His boundless love ; but, to atone 
for these blasphemies, as far as possible, the 
faithful throughout the world, upon each recurrence 
of this Feast of Corpus Ghristi, seem to vie with 
each other in rendering homage, respect, venera 
tion, and adoration, to the King of kings and the 
Lord of lords, who is truly present in this sacra 
ment of love. 

Thus we see that Juliana s prediction is accom 
plished to the very letter ; and the foresight of all 
this honour and glory rendered to God by the 
celebration of this Feast, must have been a source 
of great and abundant consolation to our saint in 
all her troubles and trials. So that she could 
well say with St. Paul : " Blessed be the God and 
Father of our Lord Jesus Christ, the Father of 
mercies, and the God of all consolation, who coii- 
soleth us in all our tribulations."* 



JULIANA, as we have seen in the preceding 
chapters, having already experienced many contra 
dictions and much persecution, had endured all 
with patience and resignation; thus she had pre 
pared herself to receive one of the greatest graces 
God bestows upon His elect : more crosses. The 
lives of the saints always present to us these 
features ; crosses, tribulations and afflictions. If 

* 2 Ccr. i. 


they have their consolations, they have their corres 
ponding trials; they have to suffer and endure 
the persecutions and assaults of the demons, to 
struggle against their own nature, and they are 
hated and despised by the world. Our Lord Him 
self declared that this last would be the portion of 
His true disciples. " If the world hate you," He 
says, " know ye that it hath hated Me before you. 
If you had been of the world, the world would love 
its own ; but because you are not of the world, 
but I have chosen you out of the world, therefore 
the world hateth. you."* Our Blessed Lord here 
gives us the secret of the world s utter incapability 
of enduring the saints, " because He has chosen 
them out of the world, therefore the world hateth 
them." No wonder that it should be so ; the 
maxims and ways of the saints are entirely different 
to those of the world. The saints seek after God 
alone, but the world understands nothing of those 
mysterious and intimate relations and attractions 
which unite the soul to God. Those who follow 
the ordinary ways of life, generally prosper in the 
world ; but the saints, whom God usually con 
ducts by extraordinary ways, appear in the world 
as strangers and foreigners, as inhabitants of a 
superior world in the midst of society. The order 
of society is for the saints disorder, and they are 
for society an object of scandal ; thus, no place is 
found for them in the world. Earth is not their 
centre of gravity, they cannot place their feet 
upon it. They are more accustomed to fly than 
walk; their centre of gravity is God, to Him they 
continually tend ; by Him they are constantly 
attracted. Their souls are tuned after quite 
another scale than that of ordinary souls, and 
nothing but the greater honour and glory of God 

* St. John, xv. 18, 19. 


is to them harmonious. Nature and society are 
too strong and powerful to be turned from their 
ordinary, low, groveling ways by the exhortations 
and examples of the saints, however powerful 
these exhortations and examples may be; the 
saints have, therefore, to suffer all the conse 
quences of the discord there is between themselves 
and the world. They have consequently to suffer 
physically, by sickness, infirmities, and pains of 
every kind; and they have to suffer morally, by con 
tinual trials, which assist them to overcome their 
nature completely, and which also give them an 
opportunity of practising patience and resignation 
in the most heroic degree. 

Juliana was no exception to this general law: 
she, like other saints, suffered physically and 
morally. We have seen how patiently she bore 
her former trials, we have now to see her exposed 
to new ones. As soon as Bishop Robert, who had 
protected her, was dead, her enemies again sought 
to persecute her, and she soon became the victim 
of their malice. The episcopal see having been 
vacant a year; in the midst of many troubles and 
much discord, Henry of Gueldre at length obtained 
the dignity. He certainly was not a very fit sub 
ject for a bishop ; he was more like a prince than 
a bishop, extremely devoted to pleasure, having 
more the spirit of a warrior than a shepherd and 
pastor of souls, and seeking for anything and 
everything but peace. 

All the historians of Liege are unanimous in 
describing the period of Henry s administration aa 
one of the most disastrous for the country, as well 
morally, as also for that which regards the material 
peace of the country. Some writers, however, out 
of enmity to the Church, have greatly exaggerated 
these evils, in order thus to bring discredit upon 
religion. Fortunately, these disorders will not 


enter much into our narrative; we snail dwell on 
them as little as possible, and only as much as 
will be necessary to the elucidation of our history. 
If the reader wishes to know the true history of 
these times of disorder, he may consult the works 
of Chapeauville, Fisen, and Foullon, who have 
faithfully related, under its true point of view, the 
unworthy conduct of Henry of Gueldre. 

It was under the government of this prelate, so 
little worthy of being one, that a storm once more 
arose in Cornillon, and Juliana became its principal 
victim. Some of the brethren of the monastery 
of Cornillon had never been well satisfied with 
the election of John; these monks loved the 
licence that the irregularities of Roger gave them, 
far better than the strict monastic discipline that 
John adhered to. They therefore desired nothing 
more ardently than the return of Roger. It is 
some consolation for us to know that these disaf 
fected monks did not form the majority of the 
community, but were only , a minority, strong 
enough, however, to cause much trouble, and 
eventually entirely to overthrow all regularity and 

After the deposition of Roger and the return of 
Juliana, which we have related in a previous 
chapter, Bishop Robert made some wise regula 
tions for the good of both houses. As long as 
this bishop lived the bad monks were able to 
accomplish nothing; but no sooner was he dead, 
than they recalled Roger from the monastery of 
Huy where he had been banished. In order the 
better to succeed in their design, they did not at 
once receive him as prior, but only as one deprived 
of all dignity. To have replaced him in his former 
dignity all at once, after his having been so pub 
licly deposed, would have been too flagrant an. 
act of injustice. They therefore went quietly to 


work, and received him first as a simple monk. 
Then they hegan to persecute the Prior John in 
every way they could ; they began also to spread 
various reports, insinuating that Roger had not 
been fairly dealt with, that his crimes had been 
exaggerated, &c. Then they began to speak 
against John, and to say all manner of evil things 
concerning him. At length their violence broke 
out openly, and they chased John from the house 
altogether. They did not, however, at once replace 
Roger in his former dignity, but substituted in 
John s place for the present a monk of another 

Juliana, however, knew very well to what this 
state of things would tend ; she knew they 
aimed at nothing less than the restoration of 
lioger, and that if they succeeded in their evil 
designs, they would then be sure to persecute 
both her and her sisters. For, so long as she 
remained near at hand, they knew she would do 
all in her power to procure the re-establishment 
of proper order. It was quite evident to Juliana 
that they could have no other motive for chasing 
away John, than the desire of again making Roger 
the prior. But, in the midst of all these troubles, 
she continued to lead those committed to her care 
in the paths of religious perfection, and preserved 
in her own house the regularity and discipline, 
which the monks were endeavouring to overthrow 
in theirs. 

John was a wise, prudent, faithful, holy reli 
gious, whom no one could with truth charge with 
a single breach of his holy rule. Juliana, who 
respected his many virtuous qualities, was eager 
to console him in his tribulations. She repre 
sented to him the examples of the saints, who 
Lave all been purified in the furnace of affliction, 
and have always manifested great courage in 


adversities ; that their courage should animate 
him to constancy in good, and their example 
move him to exercise charity towards his ene 

Our saint knew full well that in a very short 
time the storm would reach both her and her 
sisters ; for this reason she now exhorted them 
with more fervour than ever (if this were possible) 
to the practice of good works. She prepared them 
little by little for the persecutions she knew were 
not far distant. In her exhortations she fre 
quently dwelt upon the advantages to be derived 
from adversities and tribulations; she reminded 
them that in this manner virtue is tried and per 
fected; that a life exempt from trials is not the 
portion of God s elect ; that the kingdom of heaven 
suffereth violence, and that the violent bear it 
away ; that, in fine, as spouses of Jesus 
Christ they should be willing and ready to endure 
all kinds of sufferings and pains, yea, even perse 
cutions and exile. These exhortations of the holy 
mother confirmed her daughters in the resolution 
of adhering faithfully to .their rule and to their 
lawful prioress,, and also prepared them to resist 
the coming storm, the dark clouds of which we-r-e 
Already visible in the horizon. 

The designs of the partizans of the deposed 
Prior Roger were at length openly and clearly 
manifested, for they re-established him in his 
former dignity. Whether the disaffected monks 
had intimidated the rest, or had unfortunately 
jdrawn them over to their own way of thinking, or 
had restored Roger in spite of them, we do not 
know; whichever way it was, Roger was again 

Juliana, however, constantly and firmly refused 
to acknowledge any other prior than John; what 
ever bad treatment she had to suffer from Roger s 


partizans, she would never acknowledge him as 
prior. Roger and bis friends then clearly saw 
that so long as Juliana was in the way, their 
designs could never be accomplished, for they well 
knew that Juliana would, as soon as possible, take 
steps to remove this scandal and render justice to 
John. They therefore determined to get rid of 
Juliana cost what it might. 

Roger s friends knew that this would be no easy 
task; how were they to succeed in driving away 
one whose reputation for virtue and sanctity was 
so great ? They were not ignorant that her holy 
manner of living had acquired for her great credit 
with the principal ecclesiastics and dignitaries of 
the Church of Liege. They knew that it was on 
her account that Koger had formerly been deposed, 
and that so long as she remained Prioress of 
Cornillon, Roger could not peacefully enjoy the 
dignity to which he had just been restored. This 
thought animated the adherents of Roger to use 
every exertion to force Juliana once more into 

This, however, they found "to be no easy task, 
justice was most certainly and evidently on 
Juliana s side ; but what they could not hope to 
obtain by means of justice, they endeavoured to 
obtain by violence. Juliana s zeal for the insti 
tution of the Feast of Corpus Christi was again 
made use of to render her unpopular. Her 
enemies represented her as a turbulent woman, 
who, under the pretext of piety and devotion, 
sought to bring in innovations and overthrow all 
public order. But they were not content with 
this; the} 7 accused her of endeavouring to set aside 
her rule and constitutions, and further declared 
her to be a hypocrite, proud, rebellious, factious, 
in fine, everything that was bad. These calum 
nies having been well circulated, Juliana soon 


became again the object of derision and persecu 
tion. They endeavoured by every means to take 
away from her all peace and tranquillity ; they 
tried to intimidate her by threats, and they heaped 
upon her all kinds of injuries in order to force her 
once more to abandon her home. But it was 
Juliana s duty to remain at her post, as long as 
there remained the slightest hope of justice being 
obtained. There was also a still more cogent 
reason for remaining, and that was the necessity 
she was under of leading the souls confided to her 
care in the paths of Christian perfection, and 
keeping them to the strict observance of their 
Loly Rule and Constitutions. She was not igno 
rant of the words of our Lord : " The good shep 
herd giveth his life for the sheep. But the hire 
ling and he that is not the shepherd, whose own the 
sheep are not, seeth the wolf coming, and leaveth 
the sheep, and flieth : and the wolf snatcheth and 
scattereth the sheep. The hireling flieth because 
lie is a hireling, and hath no care for the sheep."* 
Our good shepherdess, therefore, in spite of all 
persecutions, remained to take care of the sheep. 
The wolves might howl and assail her as much as 
they pleased, but so long as they did not harm 
her sheep, she cared not, she remained firm as 
a rock in the midst of the tempest. The time 
was to come when she would have to sacrifice her 
self for the sake of her flock; but so long as the 
least hope remained of preserving her sheep from 
the ravening wolves, she kept firm and constant to 
her past. 

The malice of Juliana s enemies was not yet 
satisfied, their aim was to excite the populace 
against her : the mob always being ready for acts 
of violence, and usually acting without reason, 

* S. John, x., 11, 12, 13. 


ubove all, if they can be persuaded that their 
rights and privileges have been infringed. Unhap 
pily, the adherents of Roger lived in times which 
were very propitious for the success of their factious 
designs. The city of Liege at this period offered 
a terrible spectacle of strife, troubles, dissensions, 
and animosities. 

Henry of Gueldre, although certainly very unfit 
to be a bishop, had nevertheless been legitimately 
elected to the dignity; but some who had desired 
the bishopric endeavoured to prove that his elec 
tion was not valid, and they and their party created 
disturbances in the city, which ended at last in 
open riot and sedition. The streets and public 
places were filled with tumultuous assemblages, 
nothing was heard and seen but threats, combats, 
and projects of sedition ; in fine, men s minds 
were filled with thoughts of strife, revenge, and 
anything and everything but peace. 

Eoger and his friends took advantage of this 
disturbed state of society to raise up a bitter perse 
cution against Juliana. They joined themselves 
to the dregs of the excited people, spoke so much 
evil against our saint, and so forcibly persuaded 
the mob that she was an enemy to their rights 
and privileges, and that she wanted to force upon 
them the celebration of a Feast that was a 
singularity and an innovation; in fine, they spread 
amongst the people so many calumnious reports 
of the holy mother ; that the mob were enraged 
against her, to such a degree, as to be ready for 
any deeds of malice and violence. 

The mob, thus excited, ran with shouts, vocife 
rations, and imprecations to the oratory of Juliana, 
thinking to find her there ; they took up stones 
and cudgels, (the usual arms of an excited mob,) 
and broke all the windows of our saint s retreat. 
But this, of course, was not sufficient to satisfy 


their malice and revenge; they therefore armed 
themselves with pikes, hammers, and hatchets, 
burst open the doors, broke in the roofs, and threw 
down the walls. This storm burst forth so sud 
denly, that they had scarcely time to save Juliana 
from its violence; she, however, would not aban 
don her daughters until they had been secured, 
as well as might be, from danger. The maddened 
populace, in the hope of finding Juliana in the 
common dormitory, ascended thither, and speedily 
commenced the work of its destruction. One of 
the first who laid his sacrilegious hands upon the 
edifice, was struck with a most painful wound, 
\vhich he bore unto the day of his death, although 
every remedy was employed to heal it. 

Juliana, in the midst of this dreadful tempest, 
never uttered the least word of impatience or 
anger, but remained calm, tranquil, and peaceful 
in the midst of it all. She did not for a moment 
lose the recollection of God s presence ; but even 
when the noise and hubbub was at its greatest 
height, she was closely and intimately united to 
God, adoring His Holy Will, which had permitted 
these things to happen, and, after the example of 
her Saviour, she prayed most fervently for her 
enemies, and she also exhorted her daughters to do 
the same. 

The enemies of Juliana did all they could to 
induce her to acknowledge Roger as prior, but 
could never succeed. If she would have done so, 
her enemies would have left her in peace and 
tranquillity; but neither the pretexts which men 
interested in these matters alleged to her, nor 
threats, nor injuries, nor bad treatment, could 
induce her to recognise any one but John for 
prior. She had too keen a sense of justice to do 
otherwise ; he had been truly, validly, and legiti 
mately elected prior ; he was worthy of the office ; 


Lim, and him alone, therefore, would she acknow 
ledge as prior. 

Roger s friends and partizans, however, were 
determined to drive Juliana from her home, and 
they never relaxed in their efforts to attain thia 
end. Juliana was now convinced that if she did 
not wish some harm to happen to her daughters, 
she must depart. She saw plainly that unless 
she did so, her enemies would completely destroy 
the house, and would not leave one stone upon 
another. In this case, some injury would be sure 
to he done to her daughters, and therefore she 
resolved to sacrifice herself for the sake of her 
children, and in order to avoid the commission of 
new crimes. When the holy mother communi 
cated this intention of hers to her daughters, they 
all wished to accompany her, promising to share 
with her all the poverty and inconveniences of 
exile ; they were so devoted to their good mother, 
and so persuaded of the justice of her cause, that 
they would have endured anything, rather than be 
separated from her. Juliana, however, did not as 
yet know where to find an asylum for herself, 
and therefore could not he charged with such a 
numerous train. She chose only three, viz., 
Isabella, Agnes, and Ozila, upon whose constancy 
and fidelity she could depend. She exhorted all 
to endure patiently the sufferings and trials it 
might please the Lord to send them, reminding 
them how much Jesus hath suffered for us, and 
with what patience and love He bore all that the 
malice of His enemies could invent to torment 
Him. She implored those she did not take with 
her to remain tranquilly in the convent, and keep 
faithfully to the strict observance of their rule. 

The time for parting at length arrived, and, 
amid the tears and lamentations of all, she tore 
herself from the arms of her daughters, and went 


to seek out of the bouse the peace she could not 
find in it. Her children, who loved her so dearly, 
were never again to see her face in this world. 
Never again, was she to enter the doors of that 
holy house in which she had received so many 
divine consolations. She had no certain place of 
refuge ; as yet she knew not the home the Lord 
had prepared for her : she went forth trusting 
entirely in the goodness and honnty of God. Aa 
the sisters noticed that Juliana took nothing with 
her, they asked her what resources she had to 
procure her livelihood. "None but Providence," 
she replied, " and if we come to be in want of the 
necessities of life, two of us will beg from door to 
door to procure them for us." 

It may doubtless seern to some a strange thing 
that a man of such dissolute manners, and of such 
bad reputation as Eoger was, could succeed in 
driving from her house a superioress who was 
so very holy ; but, unhappily, the city of Liege 
at this period was full of disorders, tumults, and 
discord. The bishop was more like a prince than 
a pastor of souls ; he was more occupied with 
military and family affairs than with the care of 
his bishoprick. The whole city offered to the 
contemplation of beholders a picture of anarchy, 
confusion, and discord ; the perpetrators of crimes 
of every kind walked with head erect, and remained 
unpunished. The roads were full of robbers, and 
good people dared not complain, for fear of ex 
periencing still greater evils. In the midst of 
such general confusion and disorder, Juliana was 
without a single friend or protector, who dared to 
defend her cause, or even to give her an asylum, 
because Roger had procured for his friends and 
parlizans all the most dissolute and daring men 
who then, unfortunately, enjoyed the greatest 
credit. Boger had chosen his time well, and 


made good use of it; Juliana s zeal for the insti 
tution of the new Feast had furnished him with 
one means of exciting the moh against her ; many 
other calumnies were invented and circulated 
against her, and so this unworthy prior and his 
friends succeeded in stirring up the populace to 
drive away our saint. Too much disorder and 
tumult then existed in the place for justice to he 
done; thus it was that wickedness and crime 
triumphed, but innocence and virtue were left 

Juliana, in the midst of these mortifications 
and disasters, far from allowing the least murmur 
to escape her lips, was, on the contrary, willing to 
lay down her life, if, hy so doing, she could have 
rendered any service to her enemies. When some 
of her friends asked her how she could pray so 
fervently for men who were so enraged against 
her, and so determined to ruin her, the holy 
mother answered : " Because I desire their salva 
tion as much as my own." Thus did this faithful 
spouse of Jesus Christ most faithfully imitate Him 
in His charity towards His enemies, and like Him, 
the only words she uttered concerning her bitter 
est persecutors, was a prayer that God would par 
don them : " Father, forgive them, for they know 
not what they do." 




IT was in the year 1248, that Juliana was driven 
this second time from her convent. The dissen 
sion and discord then prevalent lasted for several 
years ; the different factions became more and 
more enraged against each other, so that the hope 
of returning peace became day by day more feeble. 
Almighty God, having waited long and patiently 
for this rebellious people to return to good, at 
length stretched forth His hand to chastise them. 
In 1252 there arose in the unfortunate city of 
Liege, a sedition which was the source of an in 
finity of evils, not only to the city itself, but also 
to the whole diocese. Hocsemius, and other 
writers, have left us [a description of these evils 
and miseries, which is as faithful as it is terrible. 
" The avenging hand of God," says Hocsemius, 
" weighed so heavily upon the whole country, that 
I believe none escaped its blows. In the city and 
diocese of Liege, people of every condition, eccle 
siastical or secular, priests and laymen, rich and 
poor, high and low, great and small, men and 
women, all were exposed to the tempest. Every 
where, houses were destroyed ; the rich were de 
spoiled of their goods ; those of moderate fortune 
impoverished and reduced to mendicity. Nothing 
was heard of but robberies, brigandage, combats, 
assassinations, violence ; in fine, every kind of 
evils, scandals and calamities. By which we 
may be persuaded that God punishes the wicked 


for their crimes, although He does not always 
deliver the just from their tribulations ; because 
sufferings are always serviceable to God s elect." 
In order to ameliorate this sad state of things, 
they created two burgomasters, whose office it was 
to put down every riot and sedition upon its very 
first appearance, and before it had reached such 
dimensions as to render the task extremely diffi 
cult, and even, in some cases, almost impossible. 
It was their duty to suppress immediately every 
thing that could tend to disturb the peace of the 

Juliana having departed from Cornillon without 
the least hope of her returning, there was some 
foundation for fearing that the institution of the 
Feast of Corpus Christi, which she had so much 
at heart, would fall into oblivion. But it was not 
merely Juliana s work, it was the work of God, 
and therefore could not remain imperfect. 

The reader will remember that Hugh of St. Cher, 
the Provincial of the Dominicans, had been one of 
the most ardent promoters of the institution of 
the Feast of Corpus Christi, as soon as he knew 
the vision Juliana had received concerning this 
matter. He was now a Cardinal, and was much 
esteemed for his erudition, piety and learning. 
He has written some learned commentaries on the 
Holy Scriptures, and a concordance of the Bible, 
which is much valued. He had assisted at the 
Council of Lyon, in 1245, and it was then that he 
was created Cardinal, under the title of St. Sabina. 
He had been employed by the Pope upon several 
occasions, in which great skill and prudence were 
required, and had always acquitted himself of the 
duties confided to him, in a manner which gave 
entire satisfaction to all parties concerned. 

He was now a legate of the Holy See, and had 
been sent to Liege to remedy the irregularities, 


and put an end to the scandals then prevalent in 
the city and diocese. Those who were the most 
ardent supporters of the establishment of the 
Feast of Corpus Christi, spoke to the Cardinal 
of the decree of the late Bishop Robert, touching 
its institution. They also told him that the 
canons of St. Martin had faithfully and zealously 
celebrated the Feast, as the bishop had ordained. 
The Cardinal requested to see the Office which 
John, the late Prior of Cornillon, had composed, 
and after examining it, he approved it, and en 
tirely confirmed it ; moreover, he wished to cele 
brate the Feast himself, and sing the Mass, lie 
appointed a day for this purpose, and a great con 
course of people assisted at it. The Cardinal, 
clothed with his pontifical robes, ascended the 
pulpit, and delivered a most eloquent discourse 
upon the necessity of this solemnity, and upon 
the treasures of grace the people would receive 
from its celebration. 

This approbation, coming from such a man as 
the Cardinal of St. Sabina, had great weight, and 
went very far towards dissipating the prejudices of 
many who had hitherto opposed the celebration of 
the Feast. The great prelate, upon this occasion, 
preached with so much unction, so pathetically 
and so eloquently, that a canon of Liege, whose 
name was Stephen, was greatly moved by it. 
Being struck with the sublimity of the mystery, 
which had been the subject of the sermon, he told 
his sister that the Cardinal had persuaded him by 
his eloquence, and that he now firmly believed 
that this Feast was instituted for the greater hon 
our and glory of God. He further declared that 
if he was permitted to alter his will, he would 
gladly bequeath an annuity, in order that the 
Feast might henceforth be celebrated with greater 
magnificence. His sister, who had been declared 


the sole heiress of his possessions, and whose 
devotion to the Blessed Sacrament was quite as 
great as her brother s, persuaded him to do as he 
desired, and so he altered his will. By mutual 
consent, they bequeathed to the Church of St. 
Martin an ample revenue, by which the canons 
were henceforth enabled to celebrate the Feast 
with greater splendour than heretofore. 

The sister of this canon, no doubt, was ex 
tremely willing to consent to this bequest, both 
on account of her great devotion to the Blessed 
Sacrament, and also by reason of the friendship 
she had contracted with Juliana ; for she well 
knew how ardently our Saint desired that this 
Feast should be celebrated with all possible devo 
tion, splendour and magnificence. Juliana had, 
by her prayers, upon one occasion, obtained a 
great favour for this lady. Her brother Stephen 
had, some years before, been desirous of abandon 
ing his canonry, in order to devote himself to 
parochial duties, in a parish near his native place. 
His sister, however, endeavoured to turn him 
from his purpose ; she did not like to lose her 
brother, and she was, moreover, persuaded that he 
would be of more service to the Church of God, by 
remaining where he was. But this lady s repre 
sentations had little effect upon her brother, and 
he resolved to give up the canonry he held at 
Liege. The lady then addressed herself to Juli 
ana, in order to derive some consolation from con 
versing with her. Juliana, after having prayed to 
the Lord, said to her : " Place all your confidence 
in God, and be assured He will return your bro 
ther to you ; for it is not His Will that your 
brother should resign the dignity he now enjoys." 

Juliana s words were verified; Stephen went to 
Chalons, his native place, in order to endeavour to 
obtain the care of a parish ; but having presented 


Limself to the bishop for examination, tbey simply 
gave him a book to read, and although he was a 
learned man, and a very able jurisconsult, yet he 
could not read a single word. The canon, in utter 
astonishment at so extraordinary and so sudden a 
loss of memory, endeavoured to collect his van 
ished faculties, but in vain ; from which he con 
cluded that God did not approve the change. He 
therefore returned to Liege, and never afterwards 
experienced the least difficulty in recalling to his 
memory the things he had previously learned. 

Almighty God bestowed several graces upon 
both the canon and his sister, in recompense for 
the zeal they had shown in supporting, as far as 
they were able, the celebration of the new Feast. 
Stephen s sister, not being able to walk, thought 
if she could jjouly be carried to the church, in 
order that she might adore her Lord, and also 
communicate, that our Lord would restore to her 
the use of her limbs. It was done as she desired ; 
she was carried to the church, she communicated, 
and upon her return found herself entirely cured. 
The rumour of what had happened was soon 
epread through the city, and many of the faithful 
were by it animated with zeal for the celebration 
of the Feast of Corpus Christi. 
I The Cardinal of St. Sabina was not content 
with having himself celebrated the new Feast ; 
but he also did^all he could to promote its celebra 
tion throughout the whole district of his legation. 
For this purpose, he issued a pastoral to confirm 
the decree of the deceased Bishop Robert, which 
is as follows : 

" Brother Hugh, by the Divine mercy, of the 
title of St. Sabina, Cardinal Priest, and Legate of 
the Apostolic See, to our beloved Brethren and 
Children in Christ, the Archbishops and Bishops, 


the Rectors, Deans, Archdeacons and all Eccle 
siastics, and to all the Faithful within the limits 
of our Legation, health in the Lord. 

" When we weigh, in the same balance, the 
merits of the human race, and the benefits con 
ferred upon us by the Eternal Creator; when we 
compare one with the other, and reflect that the 
benefits exceed our merits as much and more than 
the ocean in immensity surpasses one drop of dew, 
we are smitten with great fear and trembling. 
Nor is it without a cause, since the judgment of 
right reason tells us, that if man is consumed in 
the service of God, as wax melteth away before the 
fire, nevertheless he cannot render to God the 
homage due to His Supreme Majesty. God, hav 
ing created man from the dust of the earth, hath 
made him a fellow citizen of the angels ; then, 
seeing that man, after having fallen, was groaning 
under the weight of sin, and was under the power 
of the evil one, God became man, and uniting 
human flesh to the Divinity in the ineffable mys 
tery of the Incarnation, He poured forth His most 
Precious Blood to redeem us from the bondage 
under which we groaned. 

" But this was not sufficient to satisfy His love 
for mankind. "When about to suffer death for 
man, and after death to ascend triumphantly into 
Leaven, He wished to give us more evident proofs 
of His love, and hath, therefore, left us His most 
sacred Body and Blood, hidden under the Sacra 
mental species as under a most pure veil. He 
Lath bequeathed to us this precious treasure, in 
order that, by its virtue and efficacy, we may be 
protected and delivered from the powers of dark 
ness ; and that by its operation our venial sina 
might be forgiven us, that we might receive 
strength to resist all temptations to mortal sin, 
and obtain grace to advance in the paths of perfec- 


tion and virtue. It was also our Lord s Will, 
that in the participation of this Holy Sacrament, 
we should Lave a continual remembrance of His 
Passion, and that we should offer to Him, for so 
great a benefit, a continual sacrifice of praise ; 
since every moment He bestows innumerable 
benefits upon us, and will continue to do so, until 
we come to a perfect age, and to the possession of 
the plenitude of His glory, where we shall be fed 
with the Bread of Life, and -shall drink at the 
Fountain of Living waters. These good things 
are, however, offered to us who travel in this dark 
vale of tears, and who are under the shadow of 
death ; they are offered to us, I say, in the Blessed 
Sacrament of the Eucharist, and faith discovers 
the Lord hidden under the Sacramental veils. 

" Although this venerable sacrament is daily 
recalled to the memory of the faithful in the 
Sacrifice of the Mass, nevertheless it is very just 
that once a year a more special and solemn com 
memoration should be made of this august mys 
tery, than that which is made daily, or than that 
which is made on Holy Thursday. For upon 
this day holy mother Church is occupied in recall 
ing to the minds of the faithful the mysteries of 
our Lord s Passion, and thus this holy sacrament 
is not, like the other mysteries of our holy 
religion, solemnly commemorated. We think it 
cannot be deemed incongruous, if this Love of 
loves, this Sweetness of all sweetnesses, should 
have a special Feast, in which our daily negligences 
and irreverences should be supplied and atoned 
for, by a solemn act of adoration and reparation. 

" Therefore we resolve, that upon the Thurs 
day after the Octave of Pentecost, the Feast of 
this most excellent Sacrament shall be observed 
within all the limits of our legation. We beg and 
exhort you all, by virtue of the authority ^Ye 


exercise, to celebrate this Feast upon the day 
appointed, in all public churches ; and we desire 
you to recite the Office specially appointed for this 
Feast. Moreover, in all puhlie churches, notice 
of the Feast shall be given to the faithful upon 
the preceding Sunday; and they shall be exhorted 
so to prepare for the celebration of this Feast, by 
vigils, prayers, alms-deeds, and other good works, 
that they may be able devoutly to receive this 
Holy Sacrament, and through its operation may 
obtain the fulfilment of their holy and just desires, 
and may be purged from all affection to sin. How 
ever, we wish not to bind any to the receiving of 
this Sacrament, but leave each to do so, or not, 
according as the Spirit of God shall touch their 

" In order to animate the faithful to observe 
and celebrate this Feast with all possible devotion; 
to all those who, being truly penitent, shall have 
confessed their sins, and shall visit a church in 
which the Office of the Feast is celebrated, either 
on the day of the Feast, or on any day during the 
Octave, wo grant one hundred days indulgence. 

" Given at Liege, on the 29th of December, in 
the year of our Lord, 1253." 

This Pastoral of the Cardinal of St. Sabina, was 
quite sufficient to induce all true children of the 
Church to celebrate the Feast devoutly. But, 
unhappily, there are many who, although they 
bear the name of children of the Church, are not 
so in reality, and who, sometimes through negli 
gence, sometimes through obstinacy, do not com 
ply with their mother s commands. While then 
the good rejoiced at the honour and glory that 
would be given to God by the celebration of this 
Feast; the indifferent and the bad, either took no 
notice of the matter, or murmured against it. 


But the Cardinal of St. Sabina was not the 
only Legate of the Holy See who approved the 
Institution of the Feast. A year afterwards, 
Peter Capoche, a Cardinal and Apostolic Legate, 
was sent to Liege to appease some differences 
that had arisen between the bishop and clergy. 
He was many times spoken to by the supporters 
of the new Feast, who begged him to do all ho 
could to further the good cause. They told him 
it had been instituted by the late Bishop Robert, 
and that its institution had been confirmed by an 
Apostolic Legate. Cardinal Capoche therefore ex 
amined the causes which had led to the institution 
of the Feast, and also the Office which had been 
composed by John, the late Prior of Cornillon, 
After a careful and scrupulous examination of the 
whole affair, he declared that God Himself had 
inspired the institution of this Feast, and that to 
oppose its celebration would be to oppose the Will 
of God. He approved and highly praised the 
decrees published by the late bishop and by the 
Cardinal of St. Sabiua, and, following the example 
of the latter, he addressed himself to all the eccle 
siastics of his legation. In order not to weary 
the reader by too frequent repetitions of the same 
thing, we merely give the substance of the pas 
toral of Cardinal Capoche, which is as follows : 

" When the faithful apply themselves to the 
meditation of the excellencies of the Deity, their 
love to God and His Sou Jesus Christ is aug 
mented ; their zeal is inflamed to honour Him with 
a worship proportioned to His infinite greatness, 
above all, when they call to mind, that man, having 
fallen from a state of innocence, through the cruffc 
of the devil, was redeemed by the outpouring of 
the Precious Blood of the Redeemer ; and that this 
loving Lord and Saviour hath, the night before 
His Passion, instituted the Sacrament of the 


Eucharist, in which He liat,li given us His most 
sacred Body and Blood to be our food." He then 
goes on to remind them that " The Cardinal of 
St. Sahina, Legate of the Holy See in Lower- 
Germany, had decreed that the ineffable Sacrament 
of the Body and Blood of Jesus Christ should 
each year be honoured by a special Festival." He 
then declares that he, as successor to the Cardinal 
of St. Sahina, in the office of Legate to the Holy 
See, regarded this decree relative to the establish 
ment of the new Feast, as very holy and praise 
worthy ; that he conGrmed it by virtue of his 
authority as Apostolic Legate, and forbade it to 
be contradicted, under pain of incurring the indig 
nation of God, and of His blessed Apostles Peter 
and Paul. This Pastoral of Cardinal Capoche is 
dated the 27th of December, 1254. 

The decrees of both Cardinals, as well as that 
of Bishop Robert, were preserved in the archives 
of the collegiate church of St. Martin-au-Mont, 
Liege. Thus was the institution of the Feast 
of Corpus Christ! approved by two Apostolic 
Legates. But, unfortunately, the decrees were 
observed only as long as the cardinals remained 
in their legation. No sooner had they departed, 
than their commands were no longer respected, 
and no more attention was paid to them ; above 
all, in certain churches, where it had been judged 
that the Feast was a novelty, and that they ought 
to give no heed to it. Some of the principal 
ecclesiastics, who had been of this opinion, were 
highly indignant at these decrees of the Legates, 
and after their departure published a contradictory 
decree, by which they forbade the celebration of 
the Feast. But God did not fail to punish this 
audacity ; a trustworthy historian assures us that 
" God chastised the authors of this contradictory 
decree, and their chastisement was so sudden and 


so extraordinary, that people could plainly see the 
cause that Lad drawn upon them this chastise 

After the prohibition of these ecclesiastics, the 
celehration of the solemnity was interrupted, ex 
cept in the collegiate church of St. Martin, 
where it was constantly celebrated. The work of 
God always suffers contradictions ; St. Teresa 
assures us, that whenever she met with great 
opposition in any of her foundations, she always 
rejoiced, hecause she knew by it that the new 
foundation would give great honour and glory to 
God. For if the devil did not fear this, he would 
never trouble himself to oppose the work. So it 
was in this institution of tbe Feast of Corpus 
Christi ; the devil was jealous of the honour and 
glory that would be given to God by its celebra 
tion, and he feared that it would be a means of 
bringing back to God many souls, whom otherwise 
lie would have had in his power. Therefore he 
did all he could to oppose the work, and seduced 
many and powerful enemies to speak against it, 
and do all they could to destroy it. But although 
tbe malice of the evil one is great, the power of 
God is infinitely greater; and, notwithstanding the 
many obstacles and oppositions that the institu 
tion of the Feast of Corpus Christi met with, it 
Las been approved by Sovereign Pontiffs, and by a 
General Council, and is now received and celebrated 
by the whole Church with great joy and gladness. 
It was at first assailed by many storms and tem 
pests ; but He wbo can say to tlie waves, 
" Hitherto shalt thou come, and no further," ap 
peased also in His own good time this tempest. 
" He rebuked the winds and the waves, and there 
was a great calm." 




IT is now time to see what became of Juliana 
after having departed from Comillon. She 
departed, as we have said, trusting entirely in the 
good Providence of God, and having no other 
resource than a lively faith and confidence in the 
goodness and bounty of Him " Who giveth meat 
to all in due season." The first place that Juliana 
applied to for shelter from the storm, was the 
Abbey of Robertmont, which was built by Godfrey 
of Steenes, in 1215, and enlarged by Lambert de la 
Pierre, who gave it to the Cistercian Order iu 
1225. The abbess of this house received Juliana 
with much charity and kindness, doing all she 
could to alleviate the puin that their exile might 
cause these devoted daughters to experience. But 
this abbey being situated in the neighbourhood of 
Cornillon, Juliana was too near her enemies to 
remain long in peace and tranquillity ; they used 
every means in their power to compel her to leave 
her new home, and in the end succeeded, for 
Juliana, rather than be a means of disturbing the 
peace of the community, departed. 

Juliana s next place of refuge was the Abbey of 
Val-Notre-Dame, near Huy, which was also a 
Cistercian house, and where she was received 
with all possible kindness and charity. Every 
thing that the abbess and her daughters could do, 
to assist, comfort, and succour their persecuted 
sisters, was done. They were extremely grieved 
to see Juliana and her sisters reduced to such 


necessity, and consequently did everything that 
their charitable zeal could suggest, to make them 
forget the persecutions they had endured. But 
Juliana and her sisters were still too near 
their enemies to live in peace ; it seems they were 
determined to have her far away from them, and 
that they dreaded nothing so much as her return 
to Cornillon. Juliana, who loved peace, and con 
stantly sought after it, now believed that the only 
means of procuring it was to pass into a foreign 
land. She therefore consulted with her three 
companions, Isabella, Agnes, and Ozila, who all 
agreed to the proposition of Juliana. The city of 
Namur appearing to offer them a secure shelter 
from the storm, and a place of refuge from the 
violence and persecutions of their enemies; they 
resolved to go there, trusting that God would pro 
vide for them as He had done hitherto. 

They, therefore, executed this design; but being 
in a strange country, and entirely unknown, they 
found no one willing to receive them. They were 
looked upon with suspicion, and regarded as wan 
dering religious, whom it was a duty to avoid, 
rather than to receive. They had, therefore, to 
endure all the hardships, inconveniences and hu 
miliations of the greatest poverty and indigence. 
Nevertheless, they suffered their misfortunes with 
heroic resignation and courage, and mutually ex 
horted each other to suffer with patience for the 
love of Him, who has suffered so much for the 
love of us. Not very long after their arrival at 
Namur, however, some religious gave them a 
shelter; but as these religious were themselves 
poor, they could do little beyond this, so that 
they still had to experience great poverty and dis 

At length God sent them a friend in the person 
of Himaua of Hochestede, sister of Conrad, Arch- 


bishop of Cologne. Our Saint- became acquainted 
with this charitable woman, who was Abbess of 
Salsines, a Cistercian house, situated on the Sam- 
bre, near to Namur. It was founded by Godfrey, 
Count of Namur, and Ermenson of Luxembourg, 
Ins wife. At the request of the Count and Coun 
tess, Pope Innocent II. consecrated the church in 
1130. The Count and Countess had themselves 
laid the foundation of this house, and upon its 
completion St. Bernard came in person to visit 
and approve it. 

Himana, the Abbess of this house, having heard 
that the Prioress of Cornillon and her companions 
were begging their bread, wrote to the Archdeacon 
of Liege, in order to acquaint herself with the cir 
cumstances which had reduced them to so great 
penury. The Archdeacon, whose name was John, 
was a very charitable and pious man ; he knew all 
the particulars of Juliana s case, and faithfully 
communicated them to Himana, the Abbess of 
Salsines. The Abbess, learning from this the 
persecutions Juliana had suffered, and that she 
was now without any fixed abode, was eager to 
offer Juliana and her sisters a house which be 
longed to her, and which was situated near the 
Church of St. Aubin. The Prioress of Cornillon 
most gratefully and gladly accepted this generous 

Juliana and her sisters remained some years in 
this house, living very poorly ; but tasting some of 
those ineffable pleasures God frequently bestows 
upon His chosen servants. At this time there 
were two precious relics in the Church of St. 
Aubin ; one of the true wood of the Cross, and the 
other of the Precious Blood of our Lord and 
Saviour. In being able to adore these sacred 
relics, Juliana and her sisters believed themselves 


amply recompensed for all the trials and tribula 
tions they bad undergone. 

John, tbe Archdeacon of Liege, compassionating 
the misfortunes of Juliana and her sisters, in order 
to procure them a proper and commodious dwell 
ing, purchased for them some land near the Church, 
of St. Symphorian ; upon which some cells might 
be built, which Juliana, by the help and assistance 
of some pious persons, caused to be constructed. 
This establishment was very advantageous to them, 
compared with the one they had hitherto occupied; 
but, having no revenue, they still remained in 
much poverty, and were often reduced to great 
extremities. Himana, the Abbess of Salsines, 
being deeply grieved to see these religious, who 
had given all their earthly goods to their convent, 
in such distress and misery, interested herself to 
procure these persecuted women some alleviation 
in their distress, and at length obtained for them 
an annual pension. In order not to give an occa 
sion for the criticisms and suspicions of those who 
are ever ready to find fault, and carp against reli 
gious ; and also, in order that they might not be 
charged with a spirit of independence ; Juliana 
and her sisters submitted themselves to their bene 
factress, the Abbess of Salsines, and promised 
obedience to her. 

Juliana, through all the trials and misfortunes 
that she had experienced, always remained the 
same. No murmurs, no complaints; she was 
always meek, gentle, patient,, resigned. Her love 
of prayer, her zeal for Evangelical perfection, never 
relaxed. She persevered in all her religious exer 
cises, and in the practice of all good works. Her 
fervour never diminished, but always increased ; 
nnd she practised the virtue of self-abnegation in 
the most heroic degree. God was her All, and 


she could find Him in exile, as \vell as she could 
in her much-loved home at Cornillon. 

Notwithstanding her great courage, and in spite 
of her firmness in patiently suffering all kinds of 
trials and persecutions, her health at last gave 
\vay. She had forced herself to endure pains and 
sufferings, hut nature, at length, could endure no 
more. She became more feeble every day, and 
her sisters feared that the end had come. Juli 
ana s companions were deeply afflicted at this ; 
they thought their good mother was about to be 
taken from them, and that they should be left 
alone in a strange land, with few to care for, or 
think of them. So long as their dear mother was 
spared to them, they felt they could endure any 
thing; but if she was taken from them, they 
thought that all their joy, comfort and consolation 
would depart with her. Juliana noticed their 
affliction, and as God had revealed to her that she 
would survive all her companions, she consoled 
them, and said : " My dear sisters, fear not, I 
shall be your faithful companion until death, for I 
shall survive you." 

The sisters tbought, at first, that these words 
of Juliana were merely uttered to console them ; 
but they soon afterwards experienced the truth of 
her prediction. Agnes and Ozila died at Namur, 
and were interred at Salsines. The year of their 
death is not certainly known, some writers place 
it at 1254 ; in this case they had suffered with 
their holy prioress six years of exile ; since, as we 
have said above, it was in the year 1248 that 
Juliana and her companions were driven from 
Cornillon. Agnes is mentioned in the Cistercian 
Menologium, on the "twenty-first of January, and 
the title of Blessed in there given to her in these 
words : " At Namur died the blessed Agnes, sister 
of St. Juliana of Cornillon, who having attained a 


high degree of sanctity, after many and great 
labours, hath obtained eternal rest."* Ozila is 
also mentioned in the same hook, on the third of 
January : " The blessed Ozila, virgin, companion 
of St. Juliana of Cornillon, who embraced the 
Cistercian institute in the Convent of Mount Cor- 
uilloi), after many labours patiently endured, died 
in exile at Namur, and was honourably buried at 
Salsiues." Raissius also, in his Belgica Chris 
tiana, gives them the title of Blessed. 

Isabella of Huy was deeply afflicted at the loss 
of her sisters, who had been so long her com 
panions in exile. Knowing the sincere affection 
that the Abbess of Salsines entertained for Juli 
ana, she persuaded the latter to take up her abode 
in the Abbey. She represented to our Saint, that 
now there were only two left, a life in community 
would be much more suitable to their condition ; 
that they were both advanced in- age, that their 
habitual infirmities had made them very weak and 
delicate, so that they now required some care and 
attention, and that this would sure to be bestowed 
upon them at Salsines. 

Juliana, however, foresaw the storms and tem 
pests with which this abbey was threatened, and 
was therefore, at first, reluctant to accede to the 
wishes of Isabella; but the latter pressed our Saint 
so much in this matter, that at length she con 
sented. The Abbess Himana received them as 
angels from heaven, hoping to profit much by 
their holy conversation. She placed them in a 
special and spacious apartment, and treated them 
with the greatest consideration and respect. Juli 
ana, who was an ardent lover of poverty, did not 
altogether relish this splendour, and therefore 
begged the abbess to place them in poorer apart- 

* Cist. Men, 21 Jan. 


menis. There was a very small cell near the 
church, which Juliana declared to the Ahhess 
would he amply sufficient to satisfy her. Himana, 
however, thought she could never show too much 
respect to such deserving women ; she, therefore, 
Legged them to remain in the apartments which 
had heen provided for them. Juliana, who knew 
that ohedience is better than sacrifice, did as the 
ahhess desired, and remained in her spacious 

Juliana s stay at Salsines was of great utility to 
all the religious, who were greatly edified by the 
many virtues and angelic conversation, which it 
was impossible for our Saint altogether to hide. 
The Abbess Himana frequently entertained herself 
with Juliana, and the more she conversed with 
her, the more she discovered the singular virtues 
of our Saint. One day that they were conversing 
together, upon the canticle that the Blessed Virgin 
addressed to her cousin Elizabeth, Himana begged 
our Saint to tell her, what were her sentiments in 
meditating upon, or reciting this canticle. "That 
which I experience," said Juliana, in a sudden 
transport, and without reflecting upon what she 
said, " is so ineffable, that I would not change it 
for all the gold that this abbey could contain." 
The Abbess understood by this comparison that 
the joy and delight Juliana experienced in medi 
tating upon the "Magnificat," were beyond all 
expression. No one was more reserved in her 
words, or more humble than Juliana ; none more 
desirous of hiding the favours she received from 
God. Upon this occasion, however, Himana had 
asked this question when our Saint was seized 
with a sudden transport of love ; so that she 
answered from the fulness of her heart and with 
out reflection. When she perceived what she had 
done, she blushed at having been ,too prompt to 


reveal what ought to have been known to God 
alone, and she begged the abbess not to speak of 
that which she had revealed through her want of 

The graces and gifts God had bestowed formerly 
upon her, He still continued to favour her with, 
now that she was in exile. A religious of her 
acquaintance having been struck with a dangerous 
sickness, and there appearing no hope whatever of 
her recovery, Juliana asked and obtained from 
God, her entire restoration to health. The reli 
gious who was sick, lived at a considerable dis 
tance from the abbey ; one of the sisters of the 
house, who also knew of the sickness of this reli 
gious, asked Juliana if she thought she would die; 
to which our Saint replied : " She is now out of 
danger, I shall die before her, and she will survive 
me, in order that she may be able to pray for me." 
They found, afterwards, upon inquiry, that the 
religious was out of danger, at the time Juliana 
had said ; the prediction of Juliana was also veri 
fied, for the religious did survive our saint. 

When she came from Namur to Salsines, they 
offered to conduct Juliana by water, on account of 
her age and infirmities ; but she, foreseeing the 
accident that would occur to the boat, refused to 
be conveyed in this manner. She, therefore, to 
gether wi h her companion Isabella, went on foot, 
although it made the journey much longer. The 
boat which had been prepared for her, met with 
an accident, and sunk in a place where the waves 
of the Sambre had never before been agitated. 

Juliana s life at Salsines had hitherto been calm 
and peaceful ; but now it was God s good pleasure 
to try her, by taking from her the last of her com 
panions, who had followed her from Cornillon. 
Isabella of Huy, her faithful companion, who had 
been a source of great comfort to our Saint in her 


many trials, was stricken with a mortal sickness, 
and died. The Abbess of Salsines, being anxious 
not to augment the grief of Juliana, caused the 
accustomed preparations for the funeral to be 
accomplished in such a manner, that Juliana 
should see little or nothing of them. But such 
precaution was not necessary ; our saint was in 
this, as in all things else, perfectly resigned to the 
Holy Will of God, They interred Isabella near 
her former companions, Agnes and Ozila ; but 
after the funeral the abbess visited our saint to 
console her, and found her in tears. The abbess, 
thinking that Juliana was grieving for the loss of 
her companion, reminded her that she ought not 
to weep, since Isabella, being so virtuous and holy 
a woman, had only exchanged this world for a 
better. To which Juliana replied, that her tears 
were tears of joy, because her dear friend had at 
length obtained the reward of her labours, virtues 
and devotion. 

In all ordinary cases of the death of her friends 
and acquaintances, Juliana invariably prayed most 
fervently for them ; but such was the high opinion 
she entertained of the holiness of Isabella, that 
she did not pray for her, because she believed her 
to be already in the possession of eternal beatitude, 
and consequently, no longer to stand in need of 
prayers. The abbess perceived that our saint did 
not pray for the repose of the soul of her friend, 
but said nothing until Isabella had been buried 
fifteen days. She then expressed to Juliana her 
astonishment that she offered no prayers for the 
repose of Isabella s soul. Our saint replied : "A 
very holy man once told me, that we do an injury 
to a saint by praying for him ; we ought rather to 
ask the saints to pray for ws." 

Juliana, having now no longer any of her sisters 
from Goruilloii remaining with her, sent to Liege 


for Ermentrude, a religious of great virtue; who 
obeyed her mother s commands, and came as soon 
as possible to Salsines. This holy religious is 
considered deserving of mention by the compiler 
of the Cistercian Meuologium, in the following 
terms : " The blessed Ermentrude, nun of the 
Cistercian Order, died this day. She was in 
structed in the holy laws of our Institute at Mount 
Corn il Ion, near Liege ; she faithfully adhered to 
St. Juliana, and after many labours, departed in 
peace."* Ermentrude remained with Juliana un 
til her death, faithfully ministering unto, and 
obeying her holy mother, who had taught her to 
walk iii the paths of evangelical perfection. 

Notwithstanding the many dissensions and dis- 
turhauces that had taken place in the city of Liege, 
the most pious and devout of the citizens had 
always preserved a precious remembrance of our 
saint ; they could not easily forget her many vir 
tues. Several of her former friends had even been 
to Salsines to see and console her. The late 
Prior of Cornillon, John, or to speak more cor 
rectly, the lawful Prior of Cornillon, also under 
took this journey, in order, once more, to have the 
pleasure of seeing and conversing with her whom 
he so much respected, lie met with a most gra 
cious reception at Salsines, because his many vir 
tues were not unknown to the abbess and her 
friends, for Juliana had lost no opportunities of 
eulogizing the virtues of one she so much re 
spected. Before his return to Liege, she advised 
Ermentrude, her companion, to make her confes 
sion to him as to her legitimate pastor. "Do 
it," she said, " for in a short time neither you nor 
I will be able to do so, for he will no longer be 
living in this vale of tears." Her prophecy was 

* Men. Cist. Apr. 7. 


verified ; for, very shortly after his return to Liege, 
he died the death of the jnst. The reader will 
remember that it was this holy man who composed 
the first Office of the Blessed Sacrament, in which 
both he and others recognized most visibly the 
finger of God. He is spoken of by the author of 
the Cistercian Menologium, in terms of the high 
est commendation : "At Liege died the Blessed 
John, Prior of Cornillon, of the Cistercian Order, 
a man of admirable piety and simplicity ; who, 
through the exhortations of St. Juliana, composed 
the Office of the Venerable Sacrament not without 
miracle; (non sine miraculo,) and being adorned 
with great virtues, he departed to the celestial 
country."* The author then goes on to describe 
at greater length, the persecutions this man had to 
endure, and the many virtues and great sanctity 
he displayed during the course of his life. The 
most reliable authorities give the first of January, 
1256, as the date of his de?ith. Many authors 
have spoken in terms of the highest praise of this 
holy man, and we are assured that when they 
rebuilt the Church of Cornillon, his body was 
found perfect and entire, without any signs of 
corruption. The body was then placed in a vault, 
which was its last resting place. 

Shortly after the departure of John for Liege, 
troubles arose at Salsines also, and reached their 
height about the time of his death; so that we sup 
pose he never knew that Juliana had again to seek 
another asylum. The occasion of these new trou 
bles was this. Mary, the niece of Queen Blanche, 
who was Countess of Namur, came to fix her 
residence near this city, and contracted a strong 
friendship with Himana, the Abbess of Salsines. 
One day that the countess visited the latter, in 

* Men. Cist. Jan, 1. 


the course of conversation the abbess told her 
.that tbere was near tbe abbey a bouse of ill fame, 
where tbe master and several young gentlemen 
of dissolute manners like himself, abandoned 
themselves to all kinds of vices, and that it was 
a scandal to tbe whole district. In telling this to 
the countess, tbe abbess had no idea that sbe 
would have acted with so much precipitation, (not 
to say want of prudence,) as sbe did, Sbe 
thought, indeed, that she would endeavour to 
remove the scandal ; but she was not at all pre 
pared for the energetic measures the countess 
took. No sooner did this lady learn from the lips 
of the abbess the scandal that was given by tbe 
house in question, than she ordered it to be razed 
to tbe ground, and her orders were immediately 
executed. The master of tbe bouse, enraged at 
this affront, entered with his accomplices into the 
city of Namur, and by their clamours excited the 
people to revolt. The governor, wishing to put 
an end to the riot, was killed by tbe mob ; which 
irritated tbe countess so much, tbat she sought 
assistance from all sides to quell tbe riot, and suc 
ceeded at length in obtaining peace, at least, for 
the present. 

The religious of Sal sines congratulated them 
selves upon seeing peace restored, but not so 
Juliana; she was overwhelmed with sorrow because 
she saw tbe misfortunes which the religious of 
this abbey were soon to experience. The religious 
perceiving that she did not, as they, rejoice that 
this sad affair had terminated, wished to know tbe 
reason. Juliana answered : " Tbis matter is not concluded, and when I consider the calamities 
which threaten tbe city of Namur, I should be the 
most ungrateful of women if I was not afflicted at 
tbe sight of so many persons of every slate, con 
dition, nge, and sex, who will be reduced to the 


greatest misery. We have received during our 
exile too many marks of benevolence and charity,, 
not to mourn over their afflictions. But as the most 
signal benefits have come to us from the Abbey 
of Salsines, is it possible that its future desertion, 
ruin, and solitude should not pierce my heart? 
How can I see with a dry eye the affliction that 
such disasters will cause the virtuous abbess to 
experience, she who has not drawn upon herself 
this chastisement ? Would to God that she had 
lived in other times ! She has such good natural 
dispositions, that if she had enjoyed peace, she 
would have been elevated to a very intimate union 
with God, and to the most sublime contempla 

The evils that Juliana had foretold speedily 
came to pass ; those who had been engaged in the- 
riot, the master of the destroyed house and his 
friends, leagued with the Count of Luxembourg, 
and promised to assist him in his struggles to 
obtain what he considered his rights over the 
earldom of Namur. The Count of Luxembourg 
armed secretly, and as promptly as he could; 
advanced towards the capital, and entered on- 
Christmas night, 1256. During these troubles 
the religious of Salsrues were compelled to aban 
don their abbey, in order to escape the fury of the 
dependants of Luxembourg. The abbess had, 
without wishing or intending to do so, given 
occasion for this war ; if the house about which 
she spoke had never been destroyed, the war 
would never have happened. She deeply deplored 
the disastrous consequences of the zeal of the 
countess, and heartily wished that the latter had 
endeavoured to extinguish vice in a milder manner. 
Juliana was exceedingly afflicted at seeing her 
kind friends and benefactors compelled to leave 
their home. Himana wished to console her by 


endeavouring to persuade her that the storm would 
Boon pass over, and that they would soon return 
to their former home ; hut Juliana predicted to 
the ahbess that this hope would never be realised, 
and that she and her community would never 
return. Our saint s prediction was verified to 
the letter. 

The poor nuns were scattered about in divers 
places, and the abbess herself conducted Juliana 
and her companion Ermentrude, to Fosses, 
between Sambre and Meuse, where she procured 
them an asylum at the house of a canon of the 
collegiate church, who received them with joy, 
and endeavoured to console them as best he could. 
He was most happy to have an opportunity of 
conversing with Juliana, since he had heard much 
of the persecutions she had undergone, and of 
the great reputation for sanctity which she had 

The sister of this canon had embraced the life 
of a recluse, and her brother had caused a cell to be 
built for her near the church ; but she, being now 
dead, the canon was thinking of having it pulled 
down. The canon, however, seeing Juliana and 
her companion Ermentrude, in want of a home, 
offered them this cell. Juliana was very grateful 
for the offer, and gladly accepted it; she was still 
more pleased when she found that the canon s 
deceased sister had embraced the state of a recluse 
upon the very day her friend Eva had conse 
crated herself to the same holy manner of living 
at St. Martin s. They therefore made all neces- 
Bary preparations, and Juliana and her companion 
then took possession of it. This was her last 
earthly home ; she had met with many troubles 
and changes ; she had suffered much persecution 
during her mortal pilgrimage, but her trials were 
now at an end, she was henceforth to pass her 


few remaining days in peace and quietness. 
Nothing was now to happen that could in any 
way disturb her close and intimate union with 
Him who was her One and only Treasure. She 
was now simply waiting for the dawn of that bright 
and glorious day which knoweth no evening, and 
whose sun shall no more go down. She was wait 
ing to hear the voice of her Beloved calling her to 
Himself, and saying: "Arise, make haste, My love, 
My dove, My beautiful one, and come. For the 
winter is now past, the rain is over and gone. 
The flowers have appeared in our land, the time 
of pruning is come : the voice of the turtle is heard 
in our land: the iig-tree hath put forth her green 
figs : the vines in flower yield their sweet smell. 
Arise, My love, My beautiful one, and come,"* 




THE peace, calmness, and tranquillity Juliana 
experienced in this little retreat, was a presage of 
approaching dissolution. It is true, her interior 
peace had never been disturbed, because she was 
too intimately united to God, for any eurthly 
troubles (however great) to disturb her tranquillity. 
But now to this interior peace was joined exterior 
peace, she was no more to be troubled by any 
storms or tempests. She now began to experience 
here below a foretaste of that blissful, inexpressible 

* Cant. ii. 10, 11, 12, 13. 


peace which is the eternal portion of the blessed in 

Not long after her entrance into this her last 
earthly home, she was attacked with her last 
sickness, if sickness it could he called ; for it 
seemed rather a languishing and pining away for 
Him who was the Supreme Object of all her 
desires. As she knew that death was the only 
remedy for the sickness with which she was 
stricken, she sent to Liege for John of Lausanne, 
canon of St. Martin s, whom she desired to see 
once more before she died. She inquired every 
day if there was any probability of his soon arriv 
ing. But whether he did not think her end so 
near, or that the siege of Namur rendered travel 
ing in those quarters dangerous, or from some other 
cause, neither he nor any person from Liege came 
to see her. 

She had a long time before said to one of her com 
panions, that when her end approached, she should 
not have the happiness of seeing any of her old 
friends and confidants. Doubtless she had desired 
it, in order that she might communicate to them 
things that she had hidden all her life, even from 
her sisters. But as none of her old confidants 
arrived, if she had anything to declare, she had 
not the opportunity of declaring it ; her timidity 
forbidding her to declare it to any but to those who 
had during a long time enjoyed her confidence. 

Her sickness proved to be rather a long one, 
but she bore all the pains and inconveniences of it 
with her accustomed cournge, patience, and resig 
nation. As she perceived her end approaching, 
she told Ermentrude that she should soon be 
taken from her ; but, at the first announcement of 
this news, Ermentrude burst into tears. Our 
Faint endeavoured to console her as best she 
could, and reminded her that in all things we 


ought to resign ourselves to the adorable Will of 

The bodily strength of the boly motber dimi 
nished daily, but her spiritual strength seemed to 
augment, according as she saw that moment 
approaching, in which she was to enjoy the glory 
of which she had already caught a glimpse, through 
the many and great graces God had bestowed upon 
her. She desired nothing more tban to see her 
God for whom she had all her life so ardently 
longed, and therefore she constantly repeated the 
most ardent aspirations to her Beloved, begging 
of Him to bring her soul out of prison, that she 
might give thanks to His name. Her most fre 
quent ejaculations were: "Lord, when shall You 
deliver me from this body of death?" "When 
shall You take me from this vale of tears ? " 
"Lord, when shall I see You face to face?" 
Those who were present, and who heard her thus 
express her ardent desire to be with God, encou 
raged her, and told her that death was not far 
distant ; but the word death was not pleasing to 
her, and she answered, " I shall not die, but 
live ;" showing by these words that she looked 
upon death as the entrance into eternal life. 

During the Lent her sickness grew worse ; 
nevertheless, she continued to recite her Office, 
and by fervent and constant prayer to unite herself 
as closely as possible to God. When Easter Day 
arrived, all exhausted as she was, she prepared to 
go to the church. She assisted at Matins and 
Lauds without giving the least sign of fatigue. 
After these offices she received (from the hands of 
the canon of whom we have spoken above) the 
Holy Viaticum. Dying as she was, she never 
theless regarded herself as unworthy to have her 
Lord brought to her ; and, therefore, although 
more than half dead, she forced herself to go to 


the foot of the altar, in order to receive and adore 
her Beloved. 

With a most extraordinary courage, she, weak 
as she was, remained the whole day in the church. 
When she returned to her cell in the evening, she 
requested that the Sacrament of Extreme Unction 
should be administered to her. It was done as 
she desired, and she received this sacrament with 
great joy, pouring forth an ahundance of tears, and 
answering to the anointing of each member with 
great fervour and recollection. 

After receiving this Holy Sacrament, her one, 
sole desire was to be united to God. Although it 
was quite natural that she should feel the separa 
tion from her friends, and above all separation 
from the Abbess of Salsines, who had been so 
kind to her in her distress ; nevertheless, the 
love that she had for God, and the desire she had 
to be united to Him, overcame this and every 
other consideration. She ardently desired the 
arrival of her last moment, not that she refused 
to suffer again for her Beloved, if it was necessary; 
but she knew the Lord now required no more of 
her, and that it was His Will speedily to call her 
to sing His praises for ever with the blessed in 
heaven. Seeing then that her labours were over, 
she desired to be delivered from this house of 
bondage. She longed to behold Him Who had 
always been the object of her love. Her soul 
thirsted for God. She longed for the Fountain of 
Life, the Spring of Living Waters. She ardently 
desired to see God s beauty and glory, and quench 
her thirst at the gushing streams of His love. 
She had suffered trials and persecutions ; she h;id 
endured with heroic patience this life of exile, 
which is the portion of all the banished children 
of Eve ; but now that she saw the approach of her 
deliverance, she longed more and more for that 


calm, glad, and thrilling life, which alone is true 
life, in which we shall have nothing to fear from 
our mortal and implacable enemy. For in that 
kingdom of supreme, tranquil, and settled security, 
the hateful enemy shall not enter, nor any hreath 
of temptation come near to hurt us. For this life 
she longed ; hut, ahove all, she longed for Him 
who in that kingdom of life and love, is the One, 
Supreme Joy and Gladness of all His elect. Most 
ardently did she desire to see face to face her God 
and her All; the Joy of all joys; the Sweetness of 
all sweetnesses ; the Light of lights ; the Love of 
loves; the Life of all that lives. 

The Abbess of Salsiues, hearing of Juliana s 
dangerous state, came to visit her ; she was anx 
ious to be present at the last moments of the holy 
Prioress of Cornillon, and to see her pass into u 
blessed eternity. It was Wednesday, and there 
appearing every probability that the saint would 
not live through the night, the abbess wished 
to remain with Juliana all night, but she begged 
the abbess to take some repose, assuring her that 
she should not die that night. The abbess was 
unwilling to retire, so certain did it appear that 
Juliana s death would take place before morning; 
but, upon our saint again assuring her that she 
should not die that night, the abbess retired, feeling 
confident that our saint was not deceived, and 
thinking it most probable that God had Himself 
revealed to her the day of her death. On the 
Thursday she begged Ermentrnde to recite the 
Office aloud, and the holy mother followed her 
with her heart, though too weak to do so with her 
lips. On Friday the Abbess of Salsines visited 
her early in the morning, accompanied with several 
of her religious ; as soon as they saw the holy 
mother, they were convinced that her end was 
near. The abbess asked Juliana if she would 


like to adore her Saviour once more on earth; her 
infirmities did not permit her to receive the Holy 
Communion, and therefore the abbess thought 
that it would give her great pleasure once more 
to adore Jesus in that sacrament of love, to which 
she had always been so devout. Next to receiving 
her Lord, nothing certainly could have given the 
holy mother greater delight than to have the 
opportunity of adoring Him really present under 
the sacramental veils, but she thought herself 
utterly unworthy of such a favour, so, when the 
abbess asked her if she would like the Blessed 
Sacrament to be brought, in order that for the 
last time she might adore her Lord, Juliana 
replied: " Ah ! it is not just that so great a Lord, 
should visit so vile and worthless a creature." 
The abbess, however, reminded her that it was 
just that she should render to the Lord all the 
homage and adoration of which she was capable. 
Then Juliana begged, that all unworthy as she 
was, her Lord might be brought to her. 

Juliana who had, during the course of her life, 
been an example of every virtue to all, was now 
dying the death of the just. As she had given 
much edification during her life, her death also was 
to declare, how sweet it is for those to die, who 
love God above all things, and who have sacrificed 
all to belong to Him alone. As the time of her 
dissolution drew near, her spiritual faculties and 
perceptions seemed to become every moment clearer 
and stronger. The aspirations- which she breathed 
forth to her Spouse were all burning with love ; 
she had conversed with God all her life, but her 
last moments seemed to be a recapitulation of all 
the favours God had bestowed upon her during all 
her mortal pilgrimage. At the time of her depar 
ture there was not the least signs of human 
\\eakuess or feebleness,* her eyes shone with su- 


pernatural brightness ; her cheeks were tinted 
with a beautiful vermilion; tears of ecstatic joy 
flowed from her eyes ; she seemed to be already in 
the enjoyment of celestial beatitude. 

When the priest brought the Blessed Sacra 
ment, the moment she heard the sound of the 
bell, which announced to her the coming of her 
Lord, she cast herself upon her knees, and made 
most fervent acts of adoration and love. When 
the priest showed to her the Host, exhorting her 
to adore her Lord who was there really present, 
and telling her to beg of Him to conduct her safe 
to eternal rest, she said : " God be gracious to me 
and to this good abbess." These were the last 
words she spoke, and by them she declared, how 
grateful she was to the Abbess of Salsines for all 
lier kindness. As she pronounced these few last 
words, she fixed her eyes upon the Host, and 
seemed to be conversing lovingly with her Lord, 
whom, with the eyes of faith, she saw beneath the 
sacramental veils ; then, slightly inclining her 
head, in an ecstasy of love she passed away, on 
Friday, the 5th of April, 1258, in the sixty-sixth 
year of her age.* 

Such was the death of this courageous heroine, 
who had suffered so much on the part of cruel 
and perverse men, whose conversion she never 
ceased to pray for. Her death was as holy as her 
life had been exemplary. Six different times she 
had been forced to leave the places she had chosen 
for her home. The victim of the persecutions of 
men who had determined to drive her far from 
her home; she died without having the consola- 

* Chapeauville and some other authors pive 1257 as the date 
of St. Juliana s death ; but in 1257, the first Friday in April fell 
on the 6th and not on the 5th. Now it is beyond all contradic 
tion, that Juliana died on the fifth of April, and on a Friday. 
Consequently, as in 1258 the 5th of April did fall on the Friday, 
1258, and not 1257, is the real date of St. Juliana s death. 


tion of being near to those who had through life 
Leon her dearest friends. Yet she never uttered 
one single word of complaint ; no murmur passed 
her lips; she was perfectly and entirely resigned 
to all the misfortunes and persecutions God 
permitted her to experience. After the example 
of her Saviour, she prayed for her enemies, and 
was even willing to die for them, had this been 
necessary. Thus, as she had all her life clung to 
God and God alone, so at her last hour, having 
Him alone in view, she was rapt in an ecstasy of 
love ; and in this manner she left tbis vale of 
tears to go and sing for ever the praises of Him, 
"Who had always been the One and Only object of 
all her desires. 

The Abbess of Salsines had desired that Juliana 
should be interred at her abbey, and had requested 
this favour from the holy mother some time 
before her death ; but Juliana, who foresaw the 
ruin of this house, did not wish to be buried there. 
She therefore chose the Abbey of Villers, (a Cis 
tercian abbey,) for the place of her sepulture. 
This abbey is situated on the confines of Brabant, 
about eighteen miles from Fosses. After the 
death of Juliana, a religious whose name was 
Gobert, and who was of the family of the Counts 
of Apremont, came to Fosses to take charge of her 
sepulture. Her funeral obsequies were in the 
meantime celebrated in the collegiate church of 
St. Feullian, at Fosses, after which the body of 
the holy mother was taken to the Abbey of Villers, 
upon a car prepared for the occasion. The 
Abbess Himana, Ermentrude, and several reli 
gious, accompanied the funeral procession out of 
veneration for the deceased, and after having per 
formed these last duties of respect, they returned 
to Fosses. 

The religious of Villers placed the body of St. 


Juliana in the church ; according to custom, some 
of the religious kept up a continual prayer near 
the hody of the holy mother, and on the next day 
they gave her a most honourable sepulture. It 
happened that upon this occasion, a priest who 
had not been invited to take part in the ceremony^ 
came and delivered a most eloquent discourse upon 
the Blessed Sacrament. Thus, she who had 
all her life used every effort to spread devotion 
to this mystery of love, at her death also was the 
means of enkindling in the hearts of others, a 
greater devotion to the holy Sacrament of the 

After her death people began to honour and 
invoke her as a saint, many had recourse to her 
intercession, and experienced speedily the effects 
of her power with God. This caused her to be 
still more honoured, hence there was a continual 
concourse of people who came to visit her 
tomb, and God, in order to show that this devo 
tion to His servant was pleasing to Him, caused 
many miracles to be wrought at this holy shrine. 

Henriquez, the Cistercian historian, speaking of 
the translation of the body of St. Juliana from 
Fosses to Villers, says, that they laid it behind 
the high altar, with the other relics of the abbey, 
and that it remained there for more than three 
centuries. Daring the troubles which agitated 
the Lower Countries, Robert Henriou, then Abbot 
of Villers, having built a magnificent chapel in 
honour of St. Bernard, caused the body of St. 
Juliana to be placed there, on the 17th of January, 
1599. The body was laid in a tomb of black 
marble, very artistically wrought. 

The decree of Pope Urban VIII., which forbids 
the title of Saint to those who have not been 
canonized by apostolic authority, has no reference 
whatever to our Saint Juliana; since it is expressly 


declared in this decree, that " it is not intended 
to prejudice those who have been honoured as 
saints by the common consent of the Church ; or 
from time immemorial, either by the writings of 
the fathers and holy men, or by the tolerance of 
the Holy See, or that of the Ordinary." " Non 
intellexit in aliquo praejudicare iis, qui per com- 
munem Ecclesiae conseusum, vel immemorabilem 
temporis cursum, aut per Putrum virorumque 
sanctorum scripta, vel longissirni temporis scientia 
ac tolerantia sedis Apostolicse vel ordinarii colun- 
tur." Now, St. Juliana died in the odour of 
sanctity, her body was placed amongst the relics 
of a celebrated abbey, a continual concourse of 
people visited her tomb and honoured her as a 
saint, many miracles were wrought through her 
intercession, she was universally recognised as a 
saint, and all this three hundred years before the 
constitution of Urban VIII. Therefore, according 
to the tenor of the decree, there is nothing to 
prohibit us from giving her the title of Saint. 

Pope Innocent XII. calls her Saint in his bull 
of the 27th of February, 1696, on the occasion of 
the indulgence he granted to those of both sexes 
who visited the church of Cornillon on the day of 
the Feast. Benedict XIII. gives her the same 
title, in a bull for the erection of a confraternity in 
honour of St. Juliana. A Mass for her Feast is 
inserted in many Missals, and a Plenary Indul 
gence is granted on her Feast to the Cistercians 
of the Congregation of La Trappe, by the present 
holy and venerable Pontiff Pins IX. Her Feast 
also, is now celebrated by the Cistercians. 

All ecclesiastical historians unanimously speak 
of her as a saint, universally recognised as such. 
Ferrarius, Blserus, Wion, Sanssaye, Mirsens, 
Bernard de Brito, Mauriquez, lienriquez, Clm- 
peauville, Molunus, Bzovius, Haribert lios \vedus, 


Oderic Reynaldus, Fanning, Fisen, and many 
others, all give her the title of saint. 

The Apology for the canonization of Juliana, 
given by the Bollandists in the Acta Sanctorum, 
April, torn. I., is so conclusive that we take the 
liberty of translating it, and giving it here in 

" Lest any one should say that Juliana hag 
become celebrated in the Church only on account 
of the revelation she had concerning the Institu 
tion of the Feast of Corpus Christi, and that she 
was not anciently honoured as a saint, we will 
briefly collect here the different proofs of the 
honours which have been rendered to her. In 
the first place, it is evident from ancient histories, 
that by the unanimous consent of the clergy and 
people, the title of Saint, or Blessed, has always 
been given to her; there is also at Eetine, the 
village of her birth, a fountain which is still called 
the fountain of St. Juliana. In the second 
place, her solemn sepulture amongst the holy 
bodies of the Abbey of Villers, is well known to 
all ; they would never have interred her in this 
manner if they had not esteemed her as a saint, 
since she was an exiled virgin, poor, and without 
any recommendation than that which the good 
odour of her virtues could give. They erected to her 
a monument of marble four feet high, to which was 
appended a prayer common to the saints whose 
relics the church contained, but proper to Juliana. 
They have, moreover, inserted her name in the 
litany used at the Abbey of Floreffe, where she is 
invoked in this manner: * Blessed Juliana, illu 
minated by many revelations from heaven ; whom 
God hath chosen as an instrument to promote, the 
annual celebration of the Feast of Corpus Christi 
through the whole Church, on which account thy 
praise is exceeding great ; pray for us. 


".Another argument for the canonization of 
Juliana is drawn from four statues, which have 
all the indications usually attributed to the saints. 
The first is of wood, placed near the pillar of the 
choir of the church of Cornillon, opposite one of 
St. Austin, of similar workmanship. It is a very 
ancient statue, and has been there from time im 
memorial ; on account of its age, it was necessary 
to have it repainted. Formerly the head was 
surrounded with flowers, but latterly they have 
substituted a crown. This statue is, and was 
from time immemorial, exposed for public venera 
tion. The people were accustomed to pray before 
it, and .to burn lights; moreover, the Burgomasters 
of Liege, upon the Feast of St. Augustine, the 
patron of the church, honoured this statue of 
St. Juliana, in the same manner as that of St. 
Augustine, by an offering of a bouquet of flowers. 

" The second statue, of similar form, exists in 
the parish church of Fleron, where it is every 
year carried in procession before the Blessed 
Sacrament, in memory of the revelation which 
Juliana had concerning the Institution of this 
Feast, and to honour the village of Ketine, the 
place of Juliana s birth, which depends on this 
parish. The third is of stone, in the church of 
Cornillon, near the tabernacle, and now nearly 
effaced by age ; it is similar in form to the other 
two, and exhibits the name of St. Juliana. The 
fourth, which was on the silver monstrance of the 
same church, answered to the figure of an angel 
on the opposite side, having the head surrounded 
with rays, and the hands extended, as it were to 
sustain the Blessed Sacrament. Although they 
have changed the form of this monstrance, and 
have remodelled it, nevertheless, there are ocular 
witnesses of this fact, and among others the 
workman who remodelled it, the Prior of the 


Carthusians, and bis religious. To perpetuate 
the memory of the former, they have added to the 
new work* a douhle image of Juliana: the first 
representing the vision of the moon, obscured by 
one dark spot; the other representing the appari 
tion of the holy Apostles Peter and Paul. 

" The other proofs that antiquity furnishes for 
the canonization of St. Juliana, are drawn from 
her images and pictures, engraved, printed, and 
distributed among the people, all of which have 
some indications of her sanctity. The most 
ancient of all represents the Blessed Sacrament, 
sustained by the hands of Juliana, (whose head is 
surrounded with rays of light,) and Isabella; but 
adored by St. Augustine and Eva the recluse. 
Another more recent one represents only the 
figures of Juliana, Isabella, and Eva, adoring the 
Blessed Sacrament ; but Juliana, who is in the 
midst, alone hath the head surrounded with a 
diadem, or luminous circle. This is dedicated 
to the dean and canons of the collegiate church of 
St. Martin, and is painted on the altar of the 
chapel of the Con fraternity of the Blessed Sacra 
ment, established in this church. Copies of it 
are annually distributed among the members of 
the Confraternity. A third, indeed, represent 
ing Juliana alone, adoring the Blessed Sacrament, 
and having a diadem upon her head, is in the 
church of Cornillon, and copies of it are every 
year distributed amongst the members of the 
Confraternity of St. Juliana, and others who are 
devout to this saint. Again, the walls of the 
church of Mount Cornillon have from time im 
memorial been adorned with large pictures repre 
senting the different periods of the life of St. 
Juliana, which, being consumed by age, have 
been renewed three different times; but they have 
always substituted others of the same design as 


the old ones. On the principal wall of the 
church there is a picture of St. Juliana in ecstasy, 
and having the head surrounded with rays of 
light. Also in the church of Villers there is a 
picture of St. Juliana and of the other saints 
whose relics this church contains, and the title of 
Blessed is written beneath." 

Juliana was honoured as a saint, not only at 
Liege and in the surrounding countries, hut also 
in the kingdom of Portugal ; Margaret of Parma, 
returning into Italy, took some of our saint s 
relics to Rome, (this was in the 16th century,) 
from whence the King of Portugal took some of 
them for his private chapel. These same relics 
were afterwards sent to the monastery of St. 
Saviour at Anvers, belonging to the Cistercian 
Order, and the translation of these relics was 
celebrated on the 7th of August, 1672. 

After the death of Juliana, the people of Liege, 
who knew well the virtues of Juliana, and the 
persecutions she had so patiently endured, began 
to honour her as a saint. We may well helieve that 
fche who during life had obtained many favours from 
God, for so many of the inhabitants of this city 
und diocese, would obtain for them still more, 
now that she was in the enjoyment of the Beatific 
Vision, and that this people were now asking the 
help of her powerful prayers. That many favours 
were obtained by the people of Liege, through the 
intercession of St. Juliana, is evidenced by the 
great increase of the devotion of this people to our 
saint, which became so great, that the Office of 
St. Juliana was inserted in the Breviary of the 
diocese of Liege, and they celebrate her Feast with 
an octave on the 5th of April, in the church of 
Cornillon, where there is a confraternity in her 
honour. We know that many miracles were 
wrought at her tomb, and that abundance of 


graces and blessings were obtained through her 
intercession in various places, and we cannot 
believe that she did not obtain many favours for 
that city and diocese, where tbe Feast that sbe 
laboured and suffered so much to promote was 
first celebrated. If she had met with opposition 
and persecution from some of the people, be it 
remembered that it was not from the good that 
Bhe had experienced this ; but from the wicked, 
the depraved, and those who were lost to every 
sense of honour, and who gloried in their vices 
and wickedness. The good had always respected 
her, and sincerely endeavoured to imitate her 
virtues ; but she happened to live in times of 
disorder, agitation, and confusion, and so the few 
who were her enemies had ample opportunities of 
persecuting her. But, doubtless, the fervent 
prayers sbe offered to God for her persecutors, 
obtained for many of them the grace of an entire, 
true, and sincere conversion. At least let us hope 

Our saint now enjoys the blissful presence of 
God, she beholds Him face to face. Let us there 
fore ask her to pray for us, and obtain for us a 
portion of that great love and devotion to the 
Sacrament of the Eucharist, which she had when 
here below. Let us implore her to obtain for 
ourselves, and for others, and above all, for tbose 
who know not the truth ; faith, love, and devotion 
for the Sacrament of the Altar, that prodigy of 
love, that divine institution, wherein Christ Him 
self, our most benign Jesus, is at once tbe banquet 
and the guest, the offering and tbe offerer, our 
food and refreshment, our nourishment and our 
life. For, " being a merciful and gracious Lord, 
He hath given food to them that fear Him."* 

* Psalm ex. 4, 5. 




THE Institution of the Feast of Corpus Christi, 
Laving necessarily been so much spoken of in the 
life of St. Juliana, and she having had so intimate 
a connection with, and having heen so ardent a 
promoter of it; in order to render our subject 
more complete we shall now, in conclusion, hriefly 
relate the history of its institution throughout the 
entire Church. For, since our saint suffered so 
much in promoting this good work, the reader 
will doubtless be delighted to see in how wonder 
ful a manner the prediction of St. Juliana was 
verified. It will be remembered that our saint 
foretold that this Feast would be celebrated 
throughout the entire Church, to the great delight 
and joy of the faithful. We shall now see how all 
this came about. 

We have said in a previous chapter, that after 
the departure of the legates of the Holy See, 
Hugh of St. Cher, and Peter Cupoche, their 
decrees relative to the Feast of Corpus Christi 
were no longer respected, and that even a con 
tradictory decree had been published by some 
ecclesiastics. But the friends of St. Juliana, 
and, above all, Eva the recluse of St. Martin s, 
Lad never ceased to do all they could to promote 
the celebration of the new Feast. Some time 
before the death of Juliana, the city and diocese of 
Liege had well nigh returned to its former state of 
peace aud quietness, and after her death, many, 


Rearing of the lioly end of the Prioress of Cor- 
nillon, and the wonders that had been wrought 
through her powerful intercession, returned from 
their former prejudices, and began to believe that 
the Feast she had striven so much to promote, 
would be for the greater honour and glory of God, 
and the benefit of all the faithful. 

So much had the prejudices of the opponents of 
the Feast given way, that by the time of the 
election of Urban IT. to the dignity of Sovereign 
Pontiff, (which took place on the 29th of August, 
1261,) Eva thought it was quite time to solicit 
the confirmation of the institution of the new 
Feast from the Holy See. The accession of Urban 
IV. to the Papal throne seemed to her a favourable 
opportunity for obtaining this favour, since the 
new Pope was well known to be a zealous pro 
moter of everything- calculated to give honour and 
glory to God. 

The recluse, therefore, communicated her 
thoughts to the canons of St. Martin s, and 
begged them to persuade the bishop to ask from 
the Pope, the confirmation of the Institution of 
the Feast of Corpus Christi. The canons, who 
had always been strenuous promoters of the Feast, 
were only too happy to comply with Eva s request. 
They therefore spoke of this matter to the bishop, 
who listened favourably to them. He was anxious 
to gain the friendship and esteem of all his clergy, 
and as he knew the most virtuous and learned 
amongst them desired to see this- Feast celebrated 
throughout the whole diocese, he most willingly 
listened to the representations of the canons of St. 
Martin s; knowing that by so doing, he should 
gain the esteem of those amongst his clergy whose 
friendship he valued. Henry of Gueldre, there 
fore, wrote to the Pope to congratulate him upon 
his elevation to the Papal See, and at the same 


time begged His Holiness to confirm the decrees 
of Bishop Eobert, and the Cardinals Hugh of St. 
Cher and Peter Capoche, relative to the celebration 
of the Feast of Corpus Christi. 

The zeal of Urban IV. for everything calculated 
to give honour and glory to God, caused him to 
accede most willingly to the request of Henry of 
Gueldre, the Bishop of Liege. He approved of 
the decrees of Bishop Eobert and the Cardinals, 
and gave his sanction for the celebration of the 
Feast, in the Diocese of Liege. Then the eccle 
siastics and others, who had formerly opposed 
the celebration of the Feast, now that they saw 
the Sovereign Pontiff approve the design, with 
drew their opposition, and celebrated it. The 
canons of St. Martin s alone have the honour 
of having been all the time obedient to the 
decrees of Bishop Eobert and the Cardinals, for 
they alone of the whole diocese of Liege regu 
larly celebrated the Feast upon the day ap 
pointed. But in the year 1262, the Feast was, 
according to the will and desire of the Pope, 
celebrated in all the churches of the diocese of 

The new Feast having thus been established 
and celebrated in the Diocese of Liege, it was 
soon found that its celebration in one diocese only 
would not satisfy the devotion of the people. The 
many benefits and graces which the celebration of 
the new Feast brought along with it, caused devo 
tion to it to spread far and wide. Moreover, 
several wonderful things having happened in con 
nection with the celebration of the Feast, and 
these things having been witnessed by persons 
well known for their probity and learning, as well 
as by their dignity, it was not long before the 
faithful desired to have this Feast celebrated by 
the entire Church. 


The Holy Father Urban IV., who Lad a great 
devotion to the Sacrament of the Eucharist, see 
ing that so many desired the Feast to be estab 
lished throughout Christendom, believed that the 
time had come for him to publish the Bull for its 
institution. In order that the rite should be 
everywhere the same, he confided the composition 
of a new Office to St. Thomas of Aquin, who was 
at this time at Orvieto. When the saint had 
accomplished the task assigned to him, the Sove 
reign Pontiff examined the work, and found it so 
beautiful and so fall of unction, that he sent copies 
of it to all the churches in Christendom together 
with his Bull for the institution of the Feast. 
The Bull of the Holy Father is as follows : 

" Urban, bishop, servant of the servants of God, 
to our venerable Brethren, the Patriarchs, Arch 
bishops, Bishops and other Prelates of the Church. 
When our Lord and Saviour Jesus Christ was 
about to leave this world and return to His Father, 
He, the night before His Passion, after having 
eaten the Paschal Lamb with His disciples, insti 
tuted the most holy Sacrament of His Body and 
Blood, giving Himself to us for our food and 
nourishment; for as often as we eat this bread 
and drink of this chalice, we show forth the death 
of the Lord. When instituting this mystery, He 
said to His apostles, * Do this in remembrance of 
Me/ desiring to make known to us by these words 
that the great and venerable Sacrament He had 
just instituted, was the great and signal memorial 
of the infinite love, wherewith He hath loved us ; 
an admirable and striking memorial, agreeable, 
sweet, and more precious than all things ; where 
signs and wonders are wrought, where we find all 
sweetness and delight, and from whence we can 
draw an assured pledge of eternal life. 


"It is the most sweet memorial, the sacred and 
salutary memorial, which recalls to our minds the 
bappy moment of our Redemption, which draws 
us from evil, which strengthens us in good, which 
produces in us an increase of virtue and grace ; in 
fine, which conducts us safely in the path to hea 
ven. The other mysteries that the Church cele 
brates, we adore in spirit and truth ; but in the 
Sacrament of the Eucharist, Jesus Christ is really 
present, and there dwells truly with us. When 
He ascended to heaven, He said to His disciples : 
*Lo I am with you always, even to the consum 
mation of the world, thus encouraging them and 
assuring them that He should always remain with 
them by His corporal presence. 

" most worthy and ever venerable memorial,, 
which reminds us that death hath no sting, that 
we are no longer lost, since the vivifying Body of 
the Lord, which was nailed to the tree of the Cross,, 
bath restored us to life ! This is that glorious 
memorial which fills the faithful with a salutary 
joy, and which causes them to shed tears of love 
and gratitude. At the remembrance of our Re 
demption we triumph; and in calling to our minds 
the death of Jesus Christ Who has redeemed us, 
we cannot refrain from weeping. This sacred 
memorial of the death of Christ, therefore, pro 
cures us both joy and tears ; we rejoice in weep 
ing, and we weep in rejoicing;- because our hearts 
being overwhelmed with delights, by the memory 
of so great a gift, we cannot refrain from shedding 
tears of gratitude. 

ahyss of Divine love! superabundance 
of the mercy of our God ! astounding marvel 
of His liberality ! Not content with having ap 
pointed us masters of the goods of earth, He bus 
also submitted all creatures to us, and hath given 
us dominion over themv Nor did He stop here-; 


He esteemed the dignity of man so elevated, that 
He gave him an angel for a guardian, since the 
celestial spirits minister unto us, and conduct the 
predestined to the possession of that inheritance 
which is prepared for them in heaven. And after 
such shining testimonies of His magnificence, He 
has been pleased also to give us other proofs of 
His inexpressible charity, by giving us Himself, 
and exceeding the plenitude of every gift, and 
every measure of love, He hath given Himself to 
be our food and nourishment. 

" eminent and admirable liberality, where the 
Giver passes into the Gift, where the thing given 
is the same as Him Who gives it ! prodigality 
unparalleled, where the Giver gives Himself! 
Our God has therefore given Himself to be our 
food, because man, condemned to death, can only 
return to life by this means. He died in eating 
of the forbidden fruit, and he lives by tasting of 
the Tree of Life. The eating of the former gave 
a wound, the tasting of the latter restored to 
health ; the former taste has wounded, and the 
latter has healed. For He said of the former : 
In the day you eat of it you shall die; but of 
the latter, He said : Whosoever eateth of this 
bread shall live for ever. 

" substantial meat, which fully satisfies, 
which truly nourishes, and which sovereignly 
feeds, not the body, but the heart ; not the flesh, 
but the soul ; not the belly, but the spirit ! Our 
merciful Saviour, by a tender and charitable love, 
seeing that man stood it) need of a spiritual ali 
ment, has therefore provided for the soul the most 
noble and efficacious food. It was by a most 
beneficent liberality, and by a most tender and 
agreeable goodness, that the Eternal Word of 
God, Who is the food and refreshment of His 
creatures, being made flesh, hath given Himself 


to flesh ; I mean to say, to man for food. For, 
Man hath eaten the Bread of Angels, and there 
fore our Lord hath said : * My flesh is meat in 
deed. This Divine hread is eaten, but it is not 
changed, because it is not transformed into him 
who eats it ; but he who it, if he eateth 
worthily, is transformed into Him Whom he re 

" excellent, adorable, venerable Sacrament, 
which we ought to honour and glorify, whicli we 
can never extol and exalt according to its merits ! 
Sacrament, worthy of being revered with the 
whole extent of our hearts, worthy of being loved 
with the greatest affection and tenderness, worthy 
of being so profoundly engraven upon our souls, 
as that it could never be effaced ! most noble 
memorial, which we ought to declare, extol and 
exalt in every place, which all Christians should 
call to their remembrance with the most lively 
gratitude, which should be impressed on our souls, 
and which we can never sufficiently meditate upon 
nor celebrate too piously ! We are, therefore, 
obliged to preserve a continual remembnmce of it, 
in order that we may continually have Him before 
our eyes, whose inestimable benefits it represents 
to us ; for the more frequently we consider the 
presents we have received, the more we are at 
tached to the person who has given them to us. 

" But, although we daily commemorate this 
mystery in the Sacrifice of the Mass, we never 
theless believe that it is very meet and right, in 
order to confound the foolishness of heretics, that 
we should, at least once a year, celebrate a more 
special and more solemn Feast in honour of this 
Sacrament. Maundy Thursday, the day on which 
Jesus Christ instituted this Sacrament, being 
taken up with the reconciliation of sinners, the 
washing of the feet, and other mysteries, we can- 


not give ourselves np entirely to the celebration of 
this august Sacrament ; this is the reason it is 
proper to assign another day for this. For the 
rest, this is the practice of the Church in regard 
of tbe saints, who notwithstanding that they are 
daily invoked, by prayers, in the Litanies, in the 
Muss, and on other occasions, have also proper 
days in tbe coarse of the year, on which they are 
more especially honoured. 

" Moreover, as upon these Feast days the people 
do not always fulfil their religious duties, whether 
by negligence, or on account of domestic occupa 
tions, or it may be through human feebleness ; on 
which account our holy mother the Church has 
appointed a certain day on which all saints are 
generally commemorated, in order, that in this 
solemnity the omissions which have happened in 
the other Feasts should be repaired. But if such 
is the custom of the Church, how much more 
reason have we to practise it in regard to the 
vivifying Sacrament of the Body and Blood of 
Jesus Christ, Who is the glory and the crown of 
all saints. We shall thus have the advantage of 
supplying by a pious diligence, for all the faults 
we may have committed at the Masses we have 
offered up or assisted at during the course of the 
year. Moreover, the faithful, at the approach of 
this Feast, calling to mind their past faults, will 
come in all humility and purity of heart to expiate 
them, and to ask of God pardon for the irrever 
ences committed during the time of Mass, or for 
their negligence in assisting at it. 

" When, heretofore, we were constituted in 
lesser dignity in the Church, we learned that it 
had been Divinely revealed to certain Catholics, 
that the Feast of Corpus Christ! should be solem 
nized throughout the universal Church. We, 
therefore, in order to fortify und exalt the Ortho- 


dox Faith, Lave thought proper to ordain, that 
besides the daily commemoration which the Church 
makes of this Divine Sacrament, there shall he 
celebrated every year a solemn Feast in its hon 
our ; we name a day expressly for this purpose, to 
wit, the Thursday after the Octave of Pentecost. 
Upon which day the devout multitude shall visit 
our churches, where the clergy, as well as the 
laity, filled with holy joy, shall sing canticles of 
praise. Therefore, upon this holy day, let the 
faithful with heart and voice sing hymns of joy ; 
upon this memorable day let faith triumph, hope 
increase, charity burn ; let the pious rejoice, let 
our temples resound with melodious chants, and 
pure souls leap with joy. Upon this day of devo 
tion let all the faithful run with joy of heart and 
prompt obedience, to acquit themselves of their 
duties, in order that they may worthily celebrate 
so great a Feast. May it please God so to in 
flame their hearts, that by their pious exercises 
they may increase in merit before Him Who hath 
given Himself as the price of their redemption, 
and may He Who presents Himself to be their 
nourishment in this life, be their recompense in 
the life to come. 

" Therefore we entreat and exhort you in our 
Lord, and by this Apostolic constitution we com 
mand you, by virtue of holy obedience, and we 
enjoin you, in order to obtain remission of your 
sins, that you every year devoutly celebrate upon 
the aforesaid day, this excellent and glorious Feast, 
and that you cause it to be celebrated in all the 
churches of your dioceses. Moreover, we ordain 
you to exhort your subjects, by yourselves and by 
others, upon the Sunday preceding the Feast, that 
they so prepare themselves by an entire aud sin 
cere confession, by alms, by prayers and by other 
good works, that they may deserve upon this clay 


to be partakers of this most precious Sacrament, 
that they may receive it with respect, and by this 
means obtain an increase of grace. 

" As we desire to animate the faithful by spiri 
tual gifts to celebrate and respect this Feast, we 
grant one hundred days indulgence to all those 
who, being truly contrite, shall have confessed their 
Bins, and shall assist upon this day at Matins, or 
Mass, or First Vespers ; and to those who assist 
at Prime, Tierce, Sext, None or Compline, forty 
days indulgence for each of these hours. More 
over, to all those who, during the Octave, shall 
assist at Matins, Vespers and Mass, we, support 
ing ourselves on the merciful power of God, and 
confiding in the authority of the blessed Apostles 
Peter and Paul, grant each time one hundred days 

Pope Urban IV. gives himself, in this Bull, the 
reasons which induced him to institute the Feast, 
in these words : " When, heretofore, we were con 
stituted in lesser dignity in the Church, we learned 
that it had been Divinely revealed, " &c. So that 
before he ascended the Papal throne, he had been 
acquainted with, and approved of, the vision of 
Juliana relative to the institution of the Feast of 
Corpus Christi. To our saint then, must we, 
under God, acknowledge ourselves indebted for the 
institution of this glorious Feast. 

The Pope employed all his care and authority 
to cause the Feast to be universally received in the 
Church. Some ecclesiastics of the Diocese of 
Liege being at this time in Rome, the Pope, who 
knew that our saint had been the most zealous 
promoter of the new Feast, inquired of them if 
she still lived. They answered no ; but that her 
faithful friend Eva still lived, and that she had 
inherited many of the virtues of Juliana, and, in 


particular, her zeal for the promotion of the new 
Feast. The Pope, upon hearing this, believed he 
should reanimate Eva s piety and devotion, if he 
congratulated her upon the success of the work 
she had so much at heart. He, therefore, not 
long afterwards, addressed to her the following 
brief : 

" Urban, bishop, to our dear daughter in Jesus 
Christ, Eva, recluse of St. Martin s, at Liege, 
health and benediction. We know, my dear 
daughter, that with your whole soul you have 
desired, that the solemn Feast of the most sacred 
Body of our Lord Jesus Christ should be insti 
tuted in the Church of God. We therefore an 
nounce to you joyful tidings, and we signify to 
you that in order to establish more and more 
firmly the Catholic Faith, we have thought proper 
to ordain, that besides the daily commemoration 
that the Church makes of this adorable Sacrament, 
a special Feast should be celebrated, for which 
purpose we have appointed a day, upon which the 
faithful may devoutly frequent our churches ; a 
day which shall become for all a Feast of great 
joy, as we have more amply expressed in our 

" Furthermore, we wish you to know, that we 
ourselves, in order to give to the Christian world 
a salutary example of this solemnity, have cele 
brated this Feast in presence of the Archbishops, 
Bishops and other Prelates of the Church, who 
reside near our Apostolic See. Therefore, let your 
soul magnify the Lord ; let your spirit rejoice in 
Him, because your eyes have seen the great and 
good things which are prepared before the face of 
all people. Kejoice, because the Omnipotent God 
hath granted you the accomplishment of your 
desires ; and may the plenitude of celestial grace 


put in your mouth canticles of praise and jubila 

"As we send to you, by the bearer of our pre 
sent letters, our Bull, and also a copy of the Office 
for the Feast of Corpus Christi, we will and we 
ordain you by this brief, to receive it with devo 
tion, and to deliver a copy of it to all persons who 
shall request it. We also request you to pray 
most fervently to Him Who has left upon earth 
such an august memorial of Himself, that He may 
grant us grace from on high to govern usefully the 
holy Church, which He has confided to our care. 
* Given at Orvieto, the eighth day of Septem 
ber, in the fourth year of our Pontificate." 

We can better imagine than describe, the joy 
the holy recluse felt in receiving this brief. She 
now saw the predictions of her friend and mother, 
the Blessed Juliana, fulfilled to the letter. She 
saw that Feast which she had desired so ardently 
to be celebrated, not merely approved and con 
firmed, but extended to all the Church, by the 
authority of Christ s vicar on earth. She could 
now say with holy Simeon: "Lord, now Thou 
dost dismiss Thy servant in peace," and indeed, 
shortly after this, she gave up her soul to God, 
and left this troublesome world for the land of ever 
lasting peace. She is mentioned in the Cistercian 
Menologium, and is there called Blessed. Several 
other authors also give her the same title. In the 
Church of St. Martin, at Liege, there is a wooden 
btatue representing Eva holding in her left hand 
the Apostolic Brief of Urban IV. Below the 
statue is the inscription : " Beata Eva, Ora pro 

The original of the brief which Urban IV. sent 
to Eva was preserved in the archives of the 
collegiate church of St. Martin, but, unhappily, it 
was consumed in the fire which happened during 



some disturbances in the city of Liege. Fortu 
nately, however, many copies of it still exist, so 
that this precious monument has not been lost to 

Urban IV. died on the 2nd of October, 1264, 
about one month after sending his brief to Eva ; 
but what he had instituted was confirmed by 
Clement V., and after him by John XXII. This 
last ordained the Feast of Corpus Cbristi to be 
celebrated with an octave, and that the Blessed 
Sacrament should be carried in procession through 
the streets and public places. Martin V., Eugene 
IV., and other Pontiffs, have since confirmed the 
decrees of their predecessors, and added new 

Thus was this glorious Feast instituted in the 
Church of God, and is now celebrated throughout 
the Christian world with great joy and gladness. 
The prediction of St. Juliana we see realised, as 
each year brings round this gladdening solemnity. 
And as from the heaven where now she dwells, 
she looks down upon this lower world and sees 
with wbat joy tbe faithful celebrate tbis Feast, and 
what honour and glory is thereby given to God, 
surely, by the accidental glory that this procures 
her, she is more than recompensed for all the 
trials, troubles, and persecutions she endured in 
endeavouring to procure its celebration. She 
is now receiving the reward of her love and 
devotion ; she loved her Lord wben on earth ; 
she adored Him and worshipped Him with her 
whole heart, when in this vale of tears she saw 
Him with tbe eyes of faith beneath the sacramental 
veils ; but now she is rewarded for this devotion 
by seeing face to face, Him whom in this life she 
adored by faith. Now she no longer sees Him 
through a glass in a dark manner, but she sees 
Him as He is. She spared neither pains nor 


labour to enkindle in the hearts of others devotion 
to this Sweet Sacrament of love, and she is now 
being refreshed after her toils with the waters of 
Life which flow from the Saviour s fountains. 
If, in doing what she could to promote God s 
honour and glory, she met with persecution, she 
now experiences the sweetest consolation. On 
earth she sowed in tears, but now she is gathering 
the fruits with joy and gladness. It is impossible 
for us to say, how many souls have been brought to 
God, by the celebration of that Feast she laboured 
BO much to promote, certainly we know that it is 
never celebrated without many sinners being 
reconciled to God. Now, if there is joy in heaven 
over one sinner that repenteth, what must be the 
joy of our saint when she sees that through her 
labours, toils, and sufferings, so many are recon 
ciled to God, who, had it not been for the occa 
sion of reconciliation which this Feast presents, 
would probably never have been reconciled to Him 
at all ? Ah, it is impossible for us either to think 
or conceive, the torrent of delights which inundate 
her soul as each sinner is thus brought to God. 
She might have refused to undertake this work, 
but she did not, and because she corresponded to 
the grace of God, and hearkened to His voice, 
which called her to cooperate with Him in this 
work ; He now hath rewarded her by bestowing 
upon her a happiness, a bliss, a joy, which is so 
ecstatic, so enrapturing, so beatific, as to surpass 
nil speech or thought. 

Let us then, as far as possible, imitate St. 
Juliana in her devotion to this stupendous mys 
tery. Almighty God may not require of us to 
undergo as many labours and trials as she bore, 
but ut least let us manifest as much reverence and 
love to this mystery of love, as we poor, weak 
mortals are capable of. There are many ways by 


which we can show to Jesus that we are grateful 
for this gift, by reverential behaviour and com 
portment in His presence; by visiting Him as 
often as our occupations will permit ; by frequently 
receiving Him with all possible devotion and 
fervour; by celebrating the Feast of this sweetest 
Sacrament of Jesus love with piety and deepest 
reverence; by joining confraternities which are now, 
in almost every parish, established in honour of this 
Sacrament ; in fine, there are a variety of ways by 
which we can prove to our Lord that we are really 
grateful and thankful for this unspeakable, inesti 
mable gift. 

Surely it is meet, right, just, and salutary that 
we should show ourselves grateful for this price 
less treasure, for in this Sacrament Jesus hath 
poured forth all the riches of His divine love for 
man. In this Sacrament the most astounding 
prodigies are gathered together, and it contains 
the profound mysteries of God. This Divine 
Sacrament possesses, by concomitance, and ever 
recalls to the minds of tbe faithful, the sublimest 
of mysteries, the mystery of ihe Most Holy 
Trinity. In this thrice Blessed Sacrament is also 
contained and extended in a marvellous manner, 
tbe mystery of the Incarnation. Fo;. here tbe 
same Jesus, God and Man, who by the Incarna 
tion dwelt- in the womb of the ever Blessed Virgin, 
dwells by Holy Communion in tbe hearts of all 
wbo devoutly receive Him. Here in this mystery 
of love is the Bethlehem where faithful souls find 
Jesus more speedily and more easily, than the 
shepherds and the Magi found Him in the stable. 
Here is the sanctuary wherein Jesus is presented 
to God the Father, and devoted to the salvation of 
men. Here is the temple where He is occupied 
about His Father s business. Here is Nazareth 
where He leads a hidden and obscure life. 


In this venerable sacrament we find Jesus our 
Saviour, who came to seek and to save them that 
were lost, and who gives to every poor thirsty sonl 
that approaches, the living water that, springeth 
up unto life everlasting. Here is the Good Shep 
herd who feedeth His flock with His own most 
Sacred Body. Here is the Light that enlighteneth 
every man that cometh into the world. Here is 
the kind Father, who tenderly embraces His pro 
digal son the moment he returns to his loving 
Father s arms. Here is the Physician who heals 
every wound, alleviates every pain. Here is the 
Teacher who by His secret whisperings teaches us 
the mysteries of His love. Here is the Bride 
groom of virginal and chaste souls, whom He 
espouses to Himself, and who follow Him whither 
soever He goeth. Here is Heaven on earth; here 
is Jesus, our God and our All. 

prodigy of love ! abyss of marvels ! 
admirable Sacrament ! priceless treasure ! O 
sweeter than all sweetest delights ! mystery of 
mysteries ! Sacrament of love ! Love Divine! 
Would, God of Love, that we could praise and 
bless Thee for this gift transcending all gifts, as 
Thou deservest ! but neither men nor angels are 
capable of rendering to Thee the thanks that are 
due. As far as creatures can praise Thee, may 
never-ending praise be given to Thee, for the 
institution of this Sacrament of love. Come, all 
ye tribes and people of the earth, and give ye 
thanks to the Lord, for He is good and His mercy 
endureth for ever. ye angels, ministers and 
messengers of the Most High, declare ye every 
where the wonders of Jesus love for man. Come 
ye Cherubim, and with your marvellous intelli 
gences contemplate this mystery of love, and, 
piercing beneath the sacramental veils, adore with 
profoundest adoration your Lord and God, who is 


hidden there. Come ye Seraphim, all burning 
with love, adore and love our Jesus for us. 
O peerless, spotless Virgin, Immaculate Mother 
of this same Jesus Christ our Lord and God, 
whom we receive in this Sacrament, do thou praise 
and bless and thank Him for us, who are incapa 
ble of doing it ourselves ; thy thanks, Blessed 
Lady, He will accept, for thou art full of grace, 
thou art pure, and there is no stain of original sin 
in thee; the praises and thanksgivings of thy 
Pure Heart will be acceptable to Him. Do thou, 
Immaculate Virgin, by thy powerful intercession, 
obtain that this Sacrament of love may be known 
and reverenced by all the nations upon earth. O 
God, be Thou blessed for this Thy great gift to 
man. " May the name of Thy Majesty be blessed 
for ever, and may the whole earth be filled with 
the praise of Thy name. Fiat. Fiat. Amen. 


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