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Revelations of Divine Love · 106 of 127 · tr. Grace Warrack

Chapter LXIX

"I was delivered from the Enemy by the virtue of Christ's Passion" After this the Fiend came again with his heat and with his stench, and gave me much ado, the stench was so vile and so painful, and also dreadful and travailous. Also I heard a bodily jangling, as if it had been of two persons; and both, to my thinking, jangled at one time as if they had holden a parliament with a great busy-ness; and all was soft muttering, so that I understood nought that they said. And all this was to stir me to despair, as methought,—seeming to me as [though] they mocked at praying of prayers which are said boisterously with [the] mouth, failing [of] devout attending and wise diligence: the which we owe to God in our prayers. And our Lord God gave me grace mightily for to trust in Him, and to comfort my soul with bodily speech as I should have done to another person that had been travailed. Methought that busy-ness might not be likened to no bodily busy-ness. My bodily eye I set in the same Cross where I had been in comfort afore that time; my tongue with speech of Christ's Passion and rehearsing the Faith of Holy Church; and my heart to fasten on God with all the trust and the might. And I thought to myself, saying: Thou hast now great busy-ness to keep thee in the Faith for that thou shouldst not be taken of the Enemy: wouldst thou now from this time evermore be so busy to keep thee from sin, this were a good and a sovereign occupation! For I thought in sooth were I safe from sin, I were full safe from all the fiends of hell and enemies of my soul. And thus he occupied me all that night, and on the morn till it was about prime day. And anon they were all gone, and all passed; and they left nothing but stench, and that lasted still awhile; and I scorned him. And thus was I delivered from him by the virtue of Christ's Passion: for therewith is the Fiend overcome , as our Lord Jesus Christ said afore.
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Themes
Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

The mystic actively directs her 'bodily eye' to the Cross, her 'tongue' to the speech of Christ's Passion, and her 'heart' to God, using specific imagery and verbal rehearsal as a defense against despair.

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Dark Nightsoteriology

John of the Cross's stage of contemplative purgation: a felt absence and aridity of God that strips the soul of attachments to its own consolations en route to deeper union.

The passage describes a period of intense spiritual trial involving 'stench,' 'dreadful' feelings, and attempts to induce despair, characteristic of the purgative stage of mystical experience.

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Living Godtheology

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

The passage depicts God as a dynamic, personal presence who actively comforts the soul with 'bodily speech' and grants grace during spiritual warfare.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The passage centers on the practice of prayer, distinguishing between empty vocalization and true prayer characterized by 'devout attending' and trust in God.

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Rejection Of Hypocrisyethics

Critique of outward religious observance that lacks inner transformation; form without substance.

The text explicitly critiques 'prayers which are said boisterously with [the] mouth' that lack 'devout attending and wise diligence,' highlighting the danger of outward form without inner substance.

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Related passages · 3 parallels
gnosticism|Pistis Sophia|Document FIRSTt
And I trusted unto thee: now therefore, O Light of the Lights, I am afflicted in the darkness of the Chaos: if thou wishest therefore to come to deliver me, great is thy mercy; hear me in truth and deliver me: deliver me out of the matter o…”
Both passages describe a spiritual struggle against malevolent forces, with the protagonist finding deliverance through divine intervention. The shared theme of overcoming adversity through trust in a higher power and the use of spiritual practices (prayer, hymns) to combat darkness and evil.
gnosticism|Pistis Sophia|Document SECONDj
It happened therefore, the First [137 ] Mystery having heard these words said he: Well (done) Iakkobos, the beloved, But added also in the word the First Mystery, said he to the disciples, It happened, I having brought the Pistis Sophia up…”
Both passages describe a spiritual struggle against malevolent forces and deliverance through divine intervention. The themes of being delivered from evil, the presence of divine light or virtue, and the overcoming of darkness are shared across both texts.
gnosticism|Pistis Sophia|Document SECONDv
I shall manifest to thee, O Light, because thou deliveredst me, and (for) thy wonders in the race of [166 ] the mankind, I having become deficient of my power, thou gavest power to me, and I having become deficient of my light, thou filleds…”
Both passages describe a spiritual struggle where the protagonist is tormented by dark forces and ultimately delivered through divine intervention. The themes of spiritual combat, divine deliverance, and the triumph over evil are shared across different traditions.