Revelations of Divine Love · 66 of 127 · tr. Grace Warrack
Chapter XLIXa
"Where our Lord appeareth, peace is taken, and wrath hath no place." "Immediately is the soul made at one with God when it is truly set at peace in itself" For this was an high marvel to the soul which was continually shewed in all the Revelations, and was with great diligence beholden, that our Lord God, anent Himself may not forgive, for He may not be wroth: it were impossible.
For this was shewed: that our life is all grounded and rooted in love, and without love we may not live; and therefore to the soul that of His special grace seeth so far into the high, marvellous Goodness of God, and seeth that we are endlessly oned to Him in love, it is the most impossible that may be, that God should be wroth.
For wrath and friendship be two contraries.
For He that wasteth and destroyeth our wrath and maketh us meek and mild,—it behoveth needs to be that He [Himself] be ever one in love, meek and mild: which is contrary to wrath.
For I saw full surely that where our Lord appeareth, peace is taken and wrath hath no place.
For I saw no manner of wrath in God, neither for short time nor for long;—for in sooth, as to my sight, if God might be wroth for an instant, we should never have life nor place nor being.
For as verily as we have our being of the endless Might of God and of the endless Wisdom and of the endless Goodness, so verily we have our keeping in the endless Might of God, in the endless Wisdom, and in the endless Goodness.
For though we feel in ourselves, [frail] wretches, debates and strifes, yet are we all-mannerful enclosed in the mildness of God and in His meekness, in His benignity and in His graciousness.
For I saw full surely that all our endless friendship, our place, our life and our being, is in God.
For that same endless Goodness that keepeth us when we sin, that we perish not, the same endless Goodness continually treateth in us a peace against our wrath and our contrarious falling, and maketh us to see our need with a true dread, and mightily to seek unto God to have forgiveness, with a gracious desire of our salvation.
And though we, by the wrath and the contrariness that is in us, be now in tribulation, distress, and woe, as falleth to our blindness and frailty, yet are we securely safe by the merciful keeping of God, that we perish not.
But we are not blissfully safe, in having of our endless joy, till we be all in peace and in love: that is to say, full pleased with God and with all His works, and with all His judgments, and loving and peaceable with our self and with our even-Christians and with all that God loveth, as love beseemeth.
And this doeth God's Goodness in us.
Thus saw I that God is our very Peace, and He is our sure Keeper when we are ourselves in unpeace, and He continually worketh to bring us into endless peace.
And thus when we, by the working of mercy and grace, be made meek and mild, we are fully safe; suddenly is the soul oned to God when it is truly peaced in itself: for in Him is found no wrath.
And thus I saw when we are all in peace and in love, we find no contrariness, nor no manner of letting through that contrariness which is now in us; [nay], our Lord of His Goodness maketh it to us full profitable.
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The text employs negation to describe God's nature, stating explicitly that there is 'no manner of wrath in God' and that it is 'impossible' for Him to be wroth.
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 emphasizes that God's 'endless Goodness' actively sustains human being and keeps the soul safe even when it is in a state of sin or internal conflict.
The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.
The text argues that God cannot be wroth because wrath and friendship are contraries, implying God is a simple unity of love without internal contradiction or composite attributes.
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 explicitly states that wrath exists only in the human soul ('debates and strifes') while God is purely 'mildness' and 'Goodness,' framing evil as a lack or distortion within the creature rather than an attribute of the Creator.
The merging of the individual soul or self with the divine, transcending personal identity.
The passage repeatedly describes the soul being 'made at one with God' and 'endlessly oned to Him in love' as the central experience of the revelation.
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 describes a process where God's goodness works within the soul to make it 'meek and mild' and ultimately 'oned to God,' reflecting a transformative participation in the divine nature.
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The passage asserts that all human life, being, and friendship are 'grounded and rooted' in God, suggesting an ontological unity where the creature's existence is entirely dependent on and contained within the Divine.