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Revelations of Divine Love · 61 of 127 · tr. Grace Warrack

Chapter XLV

"All heavenly things and all earthly things that belong to Heaven are comprehended in these two judgments" God deemeth us [looking] upon our Nature-Substance, which is ever kept one in Him, whole and safe without end: and this doom is [because] of His rightfulness [in the which it is made and kept]. And man judgeth [looking] upon our changeable Sense-soul, which seemeth now one [thing], now other,—according as it taketh of the [higher or lower] parts,—and [is that which] showeth outward. And this wisdom [of man's judgment] is mingled [because of the diverse things it beholdeth]. For sometimes it is good and easy, and sometimes it is hard and grievous. And in as much as it is good and easy it belongeth to the rightfulness; and in as much as it is hard and grievous [by reason of the sin beheld, which sheweth in our Sense-soul,] our good Lord Jesus reformeth it by [the working in our Sense-soul of] mercy and grace through the virtue of His blessed Passion, and so bringeth it to the rightfulness. And though these two [judgments] be thus accorded and oned, yet both shall be known in Heaven without end. The first doom, which is of God's rightfulness, is [because] of His high endless life [in our Substance]; and this is that fair sweet doom that was shewed in all the fair Revelation, in which I saw Him assign to us no manner of blame. But though this was sweet and delectable, yet in the beholding only of this, I could not be fully eased: and that was because of the doom of Holy Church, which I had afore understood and which was continually in my sight. And therefore by this doom methought I understood that sinners are worthy sometime of blame and wrath; but these two could I not see in God; and therefore my desire was more than I can or may tell. For the higher doom was shewed by God Himself in that same time, and therefore me behoved needs to take it; and the lower doom was learned me afore in Holy Church, and therefore I might in no way leave the lower doom. Then was this my desire: that I might see in God in what manner that which the doom of Holy Church teacheth is true in His sight, and how it belongeth to me verily to know it; whereby the two dooms might both be saved, so as it were worshipful to God and right way to me. And to all this I had none other answer but a marvellous example of a lord and of a servant, as I shall tell after: and that full mistily shewed. And yet I stand desiring, and will unto my end, that I might by grace know these two dooms as it belongeth to me. For all heavenly, and all earthly things that belong to Heaven, are comprehended in these two dooms. And the more understanding, by the gracious leading of the Holy Ghost, that we have of these two dooms, the more we shall see and know our failings. And ever the more that we see them, the more, of nature, by grace, we shall long to be fulfilled of endless joy and bliss. For we are made thereto, and our Nature-Substance is now blissful in God, and hath been since it was made, and shall be without end.
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Themes
Eschatological Judgmentsoteriology

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

The central theme revolves around the reconciliation of two 'dooms' or judgments: God's eternal judgment of innocence and the Church's judgment of sin, both of which will be known in Heaven.

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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.

The passage states that sin and blame are not seen in God's higher judgment but are reformable through mercy, implying evil is a distortion or lack of rightfulness rather than an ontological reality within the Divine.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The author expresses a deep desire to 'see in God' the truth of sin and judgment directly through revelation rather than relying solely on learned doctrine.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

God is depicted as an active agent who 'deemeth,' 'reformeth,' and 'bringeth' the soul to rightfulness through the working of mercy and grace.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The passage describes the process by which the 'Sense-soul' is reformed and brought back to 'rightfulness' through the Passion of Christ, aligning it with its original state in God.

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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 text asserts that human 'Nature-Substance' is already 'blissful in God' and has been since creation, suggesting a fundamental participation in the divine nature that is restored through grace.

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Related passages · 9 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)
neoplatonism|Select Works of Plotinus|Select Works, Section 80
“Section 5 5. But, it will be objected, if this seeing and frequenting of the darkness is due to the lack of good, the Soul's evil has its source in that very lack; the darkness will be merely a secondary cause- and at once the Principle of…”
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)
neoplatonism|Iamblichus: On the Mysteries|Chapter XX
“Omitting, therefore, these things, we may reasonably adduce a second cause, assigned by you, of the above mentioned particulars: viz. “ that the soul says and imagines these things, and that they are the passions of it, excited from small i…”
Shared concept: Gnosis Direct Knowledge — Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 5 (part 4)
“Blessed and Holy are those who receive the experience of God in the dilucid contemplation, but sanctity and benediction and all in all is that state wherein contemplation is ineffably unified, by a super-eminent leap over of love, with that…”
Shared concept: Return To Source — The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Mysteries and Their Emissaries-a
“DID that divine knowledge which constituted the supreme possession of the pagan priestcrafts survive the destruction of their temples? Is it yet accessible to mankind, or does it lie buried beneath the rubbish of ages, entombed within the…”
Shared concept: Gnosis Direct Knowledge — Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XIX
“But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument, nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to sa…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Page 3 (part 11)
“1-10, 18, 19 as a natural sequel, where p. xxvi [paragraph continues] Enoch summons his children to receive his parting words. Then comes the Apocalypse of weeks, xciii. 1-10, xci. 12-17. The original order of the text, therefore, was:…”
Shared concept: Eschatological Judgment — Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration. (derived)
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XXXVIII
“XXXVII-XLIV. The First Parable . XXXVIII. The Coming Judgement of the Wicked . CHAPTER XXXVIII 1. The First Parable. When the congregation of the righteous shall appear, And sinners shall be judged for their sins, And shall be driven from t…”
Shared concept: Eschatological Judgment — Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration. (derived)
egyptian|The Egyptian Heaven and Hell|Chapter 25 (part 3)
“Considered from this point of view, the Four Tuats only contain Ten Divisions, or Hours, which corresponded roughly with the Ten GATES of the Kingdom of Osiris, as set forth in many copies of the p. 180 [paragraph continues] Theban Recensi…”
Shared concept: Eschatological Judgment — Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration. (derived)