Revelations of Divine Love · 75 of 127 · tr. Grace Warrack
Chapter LIg
That he stood adread before the Lord and not even-right, betokeneth that His clothing was not seemly to stand in even-right afore the Lord, nor that might not, nor should not, be His office while He was a labourer; nor also He might not sit in rest and peace with the Lord till He had won His peace rightfully with His hard travail; and that he stood by the left side [betokeneth] that the Father left His own Son, willingly, in the Manhood to suffer all man's pains, without sparing of Him.
By that his kirtle was in point to be ragged and rent , is understood the blows, the scourgings, the thorns and the nails, the drawing and the dragging, His tender flesh rending.
(As I saw in some part [before] how the flesh was rent from the skull, falling in pieces until the time when the bleeding ceased, and then it began to dry again, cleaving to the bone.) And by the struggling and writhing, groaning and moaning, is understood that He might never rise almightily from the time that He was fallen into the Maiden's womb, till his body was slain and dead, He yielding the soul into the Father's hands with all Mankind for whom He was sent.
And at this point He began first to shew His might: for He went into Hell, and when He was there He raised up the great Root out of the deep deepness which rightfully was knit to Him in high Heaven.
The body was in the grave till Easter-morrow, and from that time He lay nevermore.
For then was rightfully ended the struggling and the writhing, the groaning and the moaning.
And our foul deadly flesh that God's Son took on Him, which was Adam's old kirtle, strait, [worn]-bare, and short, was then by our Saviour made fair, new, white and bright and of endless cleanness; loose and long ; fairer and richer than was then the clothing which [before] I saw on the Father: for that clothing was blue, but Christ's clothing is [coloured] now of a fair seemly medlour, which is so marvellous that I can it not describe: for it is all of very worships.
Now sitteth not the Son on earth in wilderness, but He sitteth in His noblest Seat, which He made in Heaven most to His pleasing.
Now standeth not the Son afore the Father as a Servant afore the Lord dreadingly, meanly clad, in part naked; but He standeth afore the Father even-right, richly clad in blissful largeness, with a Crown upon His head of precious richness.
For it was shewed that we be His Crown : which Crown is the Joy of the Father, the Worship of the Son, the Satisfying of the Holy Ghost, and endless marvellous Bliss to all that be in Heaven.
Now standeth not the Son afore the Father on the left side, as a labourer, but He sitteth on His Father's right hand, in endless rest and peace.
(But it is not meant that the Son sitteth on the right hand, side by side, as one man sitteth by another in this life,—for there is no such sitting, as to my sight, in the Trinity,—but He sitteth on His Father's right hand,—that is to say: in the highest nobleness of the Father's joys.) Now is the Spouse, God's Son, in peace with His loved Wife, which is the Fair Maiden of endless Joy.
A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.
The passage is framed as a visionary experience ('As I saw') where the mystic interprets symbolic imagery (clothing, posture) to understand divine mysteries.
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The text relies heavily on human imagery to describe the divine, depicting the Son as a labourer with clothing, flesh, and physical suffering, and the Trinity in terms of sitting and standing.
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 narrative emphasizes that the Father 'willingly' left His Son to suffer and that the entire process of suffering and glorification was a rightful, ordered plan for human salvation.
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
God is portrayed as an active, personal reality who willingly suffers, acts in history (Hell, Resurrection), and engages in a relational dynamic with the Son and humanity.
Guided passage of the soul through afterlife realms.
The text explicitly describes the Son's descent into Hell to raise the 'great Root' (humanity) from the deep, functioning as a guided passage through the underworld.
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 central theme is the transformation of 'Adam's old kirtle' (humanity) into a 'fair, new, white and bright' state through the Son's suffering, making humans partakers of divine glory and the Father's joy.