← Home
Revelations of Divine Love · 119 of 127 · tr. Grace Warrack

Chapter LXXVIII

"Though we be highly lifted up into contemplation by the special gift of our Lord, yet it is needful to us to have knowledge and sight of our sin and our feebleness" Our Lord of His mercy sheweth us our sin and our feebleness by the sweet gracious light of Himself; for our sin is so vile and so horrible that He of His courtesy will not shew it to us but by the light of His grace and mercy. Of four things therefore it is His will that we have knowing: the first is, that He is our Ground from whom we have all our life and our being. The second is, that He keepeth us mightily and mercifully in the time that we are in our sin and among all our enemies, that are full fell upon us; and so much we are in the more peril for [that] we give them occasion thereto, and know not our own need. The third is, how courteously He keepeth us, and maketh us to know that we go amiss. The fourth is, how steadfastly He abideth us and changeth no regard: for He willeth that we be turned [again], and oned to Him in love as He is to us. And thus by this gracious knowing we may see our sin profitably without despair. For truly we need to see it, and by the sight we shall be made ashamed of our self and brought down as anent our pride and presumption; for it behoveth us verily to see that of ourselves we are right nought but sin and wretchedness. And thus by the sight of the less that our Lord sheweth us, the more is reckoned which we see not. For He of His courtesy measureth the sight to us; for it is so vile and so horrible that we should not endure to see it as it is. And by this meek knowing after this manner, through contrition and grace we shall be broken from all that is not our Lord. And then shall our blessed Saviour perfectly heal us, and one us to Him. This breaking and this healing our Lord meaneth for the general Man. For he that is highest and nearest with God, he may see himself sinful—and needeth to—with me; and I that am the least and lowest that shall be saved, I may be comforted with him that is highest: so hath our Lord oned us in charity; [as] where He shewed me that I should sin. And for joy that I had in beholding of Him I attended not readily to that Shewing, and our courteous Lord stopped there and would not further teach me till that He gave me grace and will to attend. And hereby was I learned that though we be highly lifted up into contemplation by the special gift of our Lord, yet it is needful to us therewith to have knowing and sight of our sin and our feebleness. For without this knowing we may not have true meekness, and without this [meekness] we may not be saved. And afterward, also, I saw that we may not have this knowing from our self; nor from none of all our spiritual enemies: for they will us not so great good. For if it were by their will, we should not see it until our ending day. Then be we greatly beholden to God for that He will Himself, for love, shew it to us in time of mercy and grace.
§ Ask Guru about this passage →
Themes
Active Contemplationpraxis

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

The text refers to being 'lifted up into contemplation' and the specific act of 'beholding' God, indicating a form of meditative engagement.

All passages →
Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The text explicitly describes God revealing sin and truth through the 'sweet gracious light of Himself' and the 'light of His grace and mercy.'

All passages →
Divine Providencetheology

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.

God is depicted as actively keeping the soul 'mightily and mercifully' amidst enemies and guiding it toward repentance out of love.

All passages →
Living Godtheology

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

The passage consistently portrays God as a personal, active agent who 'sheweth,' 'keepeth,' 'maketh to know,' and 'abideth' with the soul out of mercy and love.

All passages →
Mystical Unionsoteriology

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

The central goal described is being 'oned to Him in love' and perfectly healed by the Saviour, representing a deep merging of the soul with the divine.

All passages →
Poverty Of Spiritanthropology

Eckhart's radical reading of Matthew 5:3 — the saint as one who wants nothing, knows nothing, and has nothing, having emptied even the will and the self with which to receive God; distinct from renunciation_of_wealth (material poverty).

The realization that 'of ourselves we are right nought but sin and wretchedness' aligns with the spiritual poverty required to receive God.

All passages →
Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

The text emphasizes the necessity of 'knowing and sight of our sin and our feebleness' as a prerequisite for salvation and true meekness.

All passages →