Revelations of Divine Love · 90 of 127 · tr. Grace Warrack

Chapter LVIIIb

Thus worketh our Mother in Mercy to all His children which are to Him yielding and obedient.

And Grace worketh with Mercy, and specially in two properties, as it was shewed: which working belongeth to the Third Person, the Holy Ghost.

He worketh rewarding and giving .

Rewarding is a large giving-of-truth that the Lord doeth to him that hath travailed; and giving is a courteous working which He doeth freely of Grace, fulfilling and overpassing all that is deserved of creatures.

Thus in our Father, God Almighty, we have our being; and in our Mother of Mercy we have our reforming and restoring: in whom our Parts are oned and all made perfect Man; and by [reward]-yielding and giving in Grace of the Holy Ghost, we are fulfilled.

And our Substance is [in] our Father, God Almighty, and our Substance is [in] our Mother, God, All-wisdom; and our Substance is in our Lord the Holy Ghost, God All-goodness.

For our Substance is whole in each Person of the Trinity, which is one God.

And our Sense-soul is only in the Second Person Christ Jesus; in whom is the Father and the Holy Ghost: and in Him and by Him we are mightily taken out of Hell, and out of the wretchedness in Earth worshipfully brought up into Heaven and blissfully oned to our Substance: increased in riches and in nobleness by all the virtues of Christ, and by the grace and working of the Holy Ghost.

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Themes

◆Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The passage employs familial human imagery, referring to God as 'Father' and 'Mother in Mercy,' attributing human relational roles to the divine.

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◆Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

The passage asserts that the Trinity is 'one God' and that human Substance is 'whole in each Person,' emphasizing the undivided unity of the divine essence despite personal distinctions.

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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 dynamically active through 'working,' 'rewarding,' 'giving,' and 'reforming,' portraying a personal and responsive divine reality rather than an abstract principle.

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◆Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

The passage explicitly identifies the Second Person, Christ Jesus, as the locus of the soul and the agent of redemption, functioning as the divine Word or ordering principle mediating between God and humanity.

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◆Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The central theme of the passage is the 'oneness' of the human parts with God and the soul's union with its divine Substance in the Trinity.

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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 narrative arc describes the soul being taken out of Hell and Earth to be 'brought up into Heaven' and reunited with its divine Substance.

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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 describes the soul being 'blissfully oned to our Substance' and 'increased in riches and in nobleness,' articulating a clear doctrine of human participation in the divine nature through grace.

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Related passages · 1 parallel

◆zoroastrianism|Avesta (Gathas)|Ahunavaiti Gatha, Yasna XXXIV, Section 1b

“Through the action of this (His) Good Mind (as he works his grace within us) the benevolently wise 6 One declared a result as its fruit, He knowing the bountiful Piety, the creatrix of righteous beings 7 . These all, O Mazda Ahura! in Thy…”

Both passages describe a divine trinity working through grace and mercy to restore and perfect humanity. They share the conceptual parallel of a divine trinity acting through grace and mercy to restore and perfect humanity, emphasizing the transformative power of divine intervention.