Revelations of Divine Love · 97 of 127 · tr. Grace Warrack
Chapter LXIIIa
"As verily as sin is unclean, so verily is it unkind"—a disease or monstrous thing against nature.
"He shall heal us full fair." Here may we see that we have verily of Nature to hate sin, and we have verily of Grace to hate sin.
For Nature is all good and fair in itself, and Grace was sent out to save Nature and destroy sin, and bring again fair nature to the blessed point from whence it came: that is God; with more nobleness and worship by the virtuous working of Grace.
For it shall be seen afore God by all His Holy in joy without end that Nature hath been assayed in the fire of tribulation and therein hath been found no flaw, no fault.
Thus are Nature and Grace of one accord: for Grace is God, as Nature is God: He is two in manner of working and one in love; and neither of these worketh without other: they be not disparted.
And when we by Mercy of God and with His help accord us to Nature and Grace, we shall see verily that sin is in sooth viler and more painful than hell, without likeness: for it is contrary to our fair nature.
For as verily as sin is unclean, so verily is it unnatural, and thus an horrible thing to see for the loved soul that would be all fair and shining in the sight of God, as Nature and Grace teacheth.
Yet be we not adread of this, save inasmuch as dread may speed us: but meekly make we our moan to our dearworthy Mother, and He shall besprinkle us in His precious blood and make our soul full soft and full mild, and heal us full fair by process of time, right as it is most worship to Him and joy to us without end.
And of this sweet fair working He shall never cease nor stint till all His dearworthy children be born and forthbrought.
(And that shewed He where He shewed [me] understanding of the ghostly Thirst, that is the love-longing that shall last till Doomsday.) Thus in [our] Very Mother, Jesus, our life is grounded, in the foreseeing Wisdom of Himself from without beginning, with the high Might of the Father, the high sovereign Goodness of the Holy Ghost.
And in the taking of our nature He quickened us; in His blessed dying upon the Cross He bare us to endless life; and from that time, and now, and evermore unto Doomsday, He feedeth us and furthereth us: even as that high sovereign Kindness of Motherhood, and as Kindly need of Childhood asketh.
Fair and sweet is our Heavenly Mother in the sight of our souls; precious and lovely are the Gracious Children in the sight of our Heavenly Mother, with mildness and meekness, and all the fair virtues that belong to children in Nature.
For of nature the Child despaireth not of the Mother's love, of nature the Child presumeth not of itself, of nature the Child loveth the Mother and each one of the other [children].
These are the fair virtues, with all other that be like, wherewith our Heavenly Mother is served and pleased.
And I understood none higher stature in this life than Childhood, in feebleness and failing of might and of wit, unto the time that our Gracious Mother hath brought us up to our Father's Bliss.
And then shall it verily be known to us His meaning in those sweet words where He saith: All shall be well: and thou shalt see, thyself, that all manner of things shall be well .
And then shall the Bliss of our Mother, in Christ, be new to begin in the Joys of our God: which new beginning shall last without end, new beginning.
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The passage heavily utilizes maternal imagery, referring to Jesus as 'dearworthy Mother,' 'Heavenly Mother,' and describing the relationship in terms of 'Motherhood' and 'Childhood.'
The path of loving devotion and self-surrender to a personal deity as itself sufficient means of liberation — the Gita's 'to those constantly devoted, I come forward as their deliverer,' Kabir's and the Sant poets' love-religion, the devotional stream that parallels Sufi love-mysticism. Distinct from mystical_union (the resulting state), fana_annihilation (the ego's unmaking at the path's end), ladder_of_love (eros staged toward Beauty), and prayer (the practice of address): bhakti names devotion as the soteriological road itself.
The entire passage is structured around a relationship of loving devotion to Jesus as 'Heavenly Mother,' emphasizing 'love-longing,' 'meekness,' and the child's natural trust in the mother's love as the path to salvation.
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 defines sin as 'unclean,' 'unnatural,' and a 'disease or monstrous thing against nature,' framing it as a distortion of the inherently good Nature rather than a positive ontological force.
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
The author instructs the reader to 'meekly make we our moan to our dearworthy Mother,' describing a practice of direct address and petition to the divine.
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
The text describes Grace's purpose as bringing Nature 'to the blessed point from whence it came: that is God,' framing salvation as a restoration to the original divine state.
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 Grace working to 'bring again fair nature' and heal the soul so it becomes 'fair and shining in the sight of God,' culminating in a state of 'nobleness and worship' that implies 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 text states that Nature and Grace are 'of one accord' and that God is 'one in love,' suggesting a fundamental unity underlying the distinct modes of operation.