Revelations of Divine Love · 51 of 127 · tr. Grace Warrack
Chapter XXXIX
"Sin is the sharpest scourge.... By contrition we are made clean, by compassion we are made ready, and by true longing towards God we are made worthy" Sin is the sharpest scourge that any chosen soul may be smitten with: which scourge thoroughly beateth man and woman, and maketh him hateful in his own sight, so far forth that afterwhile he thinketh himself he is not worthy but as to sink in hell,—till [that time] when contrition taketh him by touching of the Holy Ghost, and turneth the bitterness into hopes of God's mercy. And then He beginneth his wounds to heal, and the soul to quicken [as it is] turned unto the life of Holy Church. The Holy Ghost leadeth him to confession, with all his will to shew his sins nakedly and truly, with great sorrow and great shame that he hath defouled the fair image of God. Then receiveth he penance for every sin [as] enjoined by his doomsman that is grounded in Holy Church by the teaching of the Holy Ghost. And this is one meekness that greatly pleaseth God; and also bodily sickness of God's sending, and also sorrow and shame from without, and reproof, and despite of this world, with all manner of grievance and temptations that we be cast in, bodily and ghostly. Full preciously our Lord keepeth us when it seemeth to us that we are near forsaken and cast away for our sin and because we have deserved it. And because of meekness that we get hereby, we are raised well-high in God's sight by His grace, with so great contrition, and also compassion, and true longing to God. Then they be suddenly delivered from sin and from pain, and taken up to bliss, and made even high saints. By contrition we are made clean, by compassion we are made ready, and by true longing toward God we are made worthy. These are three means, as I understand, whereby that all souls come to heaven: that is to say, that have been sinners in earth and shall be saved: for by these three medicines it behoveth that every soul be healed. Though the soul be healed, his wounds are seen afore God,—not as wounds but as worships. And so on the contrary-wise, as we be punished here with sorrow and penance, we shall be rewarded in heaven by the courteous love of our Lord God Almighty, who willeth that none that come there lose his travail in any degree. For He [be]holdeth sin as sorrow and pain to His lovers, to whom He assigneth no blame, for love. The meed that we shall receive shall not be little, but it shall be high, glorious, and worshipful. And so shall shame be turned to worship and more joy. But our courteous Lord willeth not that His servants despair, for often nor for grievous falling: for our falling hindereth not Him to love us. Peace and love are ever in us, being and working; but we be not alway in peace and in love. But He willeth that we take heed thus that He is Ground of all our whole life in love; and furthermore that He is our everlasting Keeper and mightily defendeth us against our enemies, that be full fell and fierce upon us;—and so much our need is the more for [that] we give them occasion by our falling.
§ Ask Guru about this passage →Themes
Contritionsoteriology
Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. Distinct from self_examination (the diagnostic practice), rejection_of_hypocrisy (critique of others' form), and dark_night (imposed aridity): contrition is the soul's own penitent turning.
The passage explicitly identifies contrition as the primary means by which souls are made clean and healed from sin, repeating it as a central theme.
All passages →Divine Providencetheology
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The text asserts that God 'keepeth us' even when we feel forsaken and that He is the 'Ground of all our whole life,' indicating active divine ordering.
All passages →Evil As Privationtheology
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
Sin is described as defouling the 'fair image of God' and causing shame, implying it is a distortion or lack of the divine good rather than a positive substance.
All passages →Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
God is depicted as a 'courteous Lord' who actively keeps, heals, and loves the sinner, emphasizing a dynamic, personal relationship rather than an abstract principle.
All passages →Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
The text mentions confession and the soul's turning to God, which are forms of direct address and petition, though not explicitly labeled as prayer.
All passages →Return To Sourcesoteriology
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
The narrative arc moves from the soul's fallen state of shame to being 'taken up to bliss' and healed, representing a journey back to divine origin.
All passages →Self Examinationpraxis
Daily review of thought and action as spiritual practice.
The process of confession requires the soul to 'shew his sins nakedly and truly,' implying a rigorous internal review of one's actions.
All passages →Separation From Sourcesoteriology
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
The soul's initial state is described as feeling 'hateful in his own sight' and unworthy, sinking into the perception of hell, which reflects the felt condition of exile.
All passages →Theosis Deificationsoteriology
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The passage describes the soul being 'raised well-high in God's sight' and made into 'high saints,' reflecting the transformative process of becoming partakers of divine life.
All passages →Related passages · 15 of 30 parallels
neoplatonism|Select Works of Plotinus|Select Works, Section 85 (part 1)
“Section 10 10.
But if Matter is devoid of quality how can it be evil?
It is described as being devoid of quality in the sense only that it does not essentially possess any of the qualities which it admits and which enter into it as into a…”
Shared concept: Evil As Privation — Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness. (derived)
biblical|Genesis (American Standard Version, 1901)|42:10-42:32
“[42:10] And they said unto him, Nay, my lord, but to buy food are thy servants come.
[42:11] We are all one man’s sons; we are true men, thy servants are no spies.
[42:12] And he said unto them, Nay, but to see the nakedness of the land y…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
biblical|Genesis (American Standard Version, 1901)|49:33-50:19
“[49:33] And when Jacob made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.
[50:1] And Joseph fell upon his father’s face, and wept upon him, and kissed him.
[…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
celtic|The Mabinogion|Tale PWYLL PRINCE OF DYVED-m
“And as they drew near to the palace, they beheld Rhiannon sitting beside the horseblock.
And when they were opposite to her, “Chieftain,” said she, “go not further thus, I will bear every one of you into the palace, and this is my penance…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 32 (part 1)
“PLATE XXV.
Vignette: A swallow perched on a conical object painted red and green.
Text [CHAPTER LXXXVI.]: (I) HERE BEGIN THE CHAPTERS OF MAKING TRANSFORMATIONS.
THE CHANGING INTO A SWALLOW.
(2) Saith Osiris Ani, triumphant: "I am the sw…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
gnosticism|The Secret Writing According to John (Apocryphon of John), Codex II, 1|The Mother Repents
“I, however, said: “Lord, what (is) ‘she moved back and forth’?”
And he grinned, and said: “Think not that it agrees with what Moses said, ‘above the waters,’ no!
Instead, when she had witnessed the evil that had occurred, and the theft he…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
gnosticism|Gospel of Judas|The Disciples' Vision
“Another day Jesus came up to them. They said to him, "Master, we've seen you in a dream, because we had great [dreams last] night." But Jesus said, "Why […] hidden yourselves?" 38 And they [said, "We saw] a great [house, with a great] altar…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
hinduism|Yoga Sutras of Patanjali, Book I|Sutra 37
“Or the purging of self-indulgence from the psychic nature. We must recognize that the fall of man is a reality, exemplified in our own persons. We have quite other sins than the animals, and far more deleterious; and they have all come thro…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
native_american|The Soul of the Indian|Chapter III-a
“CEREMONIAL AND SYMBOLIC WORSHIP Modern Perversions of Early Religious Rites.
The Sun Dance.
The Great Medicine Lodge.
Totems and Charms.
The Vapor-Bath and the Ceremonial of the Pipe.
The public religious rites of the Plains Indians ar…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
native_american|The Soul of the Indian|Chapter IV-d
“Before the coming of the white man, there was in fact little temptation or opportunity to despoil the enemy; but in modern times the practice of “stealing horses” from hostile tribes has become common, and is thought far from dishonorable.…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
native_american|Myths of the Cherokee|Myth 4a
“ORIGIN OF DISEASE AND MEDICINE In the old days the beasts, birds, fishes, insects, and plants could all talk, and they and the people lived together in peace and friendship.
But as time went on the people increased so rapidly that their se…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
native_american|Myths of the Cherokee|Myth 4b
“If the reply be “Yes,” all is well, and the Little Deer goes on his way; but if the reply be “No,” he follows on the trail of the hunter, guided by the drops of blood on the ground, until he arrives at his cabin in the settlement, when the…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter VIII-af
“But, in consequence of her alliance to this order, she produces twofold guardian triads, one in conjunction with her father, but the other herself by and from herself, imitating in this respect the whole vivific Goddess [Rhea] who constitut…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
theosophy|The Secret Doctrine|Page 60 (part 1)
“The Secret Doctrine by H.
P.
Blavatsky -- Vol.
2 [[Vol.
2, Page]] 191 THE CAUSE OF DEGENERATION.
STANZA IX.
THE FINAL EVOLUTION OF MAN.
------- §§ (33) The creators repent.
(34) They atone for their neglect.
(35) Men become endowed…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 12 (part 1)
Ҥ 4.
The Seven Mysterious Orisons SUNDAY Pater noster, &c.
Deliver me, O Lord, I beseech Thee, me even, thy creature, N., from all evils Past, present and to come, whether of body or soul; grant me peace and health in Thy goodness; inclin…”
Shared concept: Contrition — Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. (derived)
Contrasts · where traditions diverge
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXIII
“LXIII. The unavailing Repentance of the Kings and the Mighty . CHAPTER LXIII. 1. In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were…”
Both passages discuss the themes of repentance, divine judgment, and the transformation of the soul through suffering and contrition. They share a conceptual parallel in the emphasis on the purification and redemption of the soul through divine grace and the acknowledgment of sin.