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I have said that God is pleased with nothing but love; but before I explain this, it will be as well to set forth the grounds on which the assertion rests. All our works, and all our labours, how grand soever they may be, are nothing in the sight of God, for we can give Him nothing, neither can we by them fulfil His desire, which is the growth of our soul. As to Himself He desires nothing of this, for He has need of nothing, and so, if He is pleased with anything it is with the growth of the soul; and as there is no way in which the soul can grow but in becoming in a manner equal to Him, for this reason only is He pleased with our love. It is the property of love to place him who loves on an equality with the object of his love. Hence the soul, because of its perfect love, is called the bride of the Son of God, which signifies equality with Him. In this equality and friendship all things are common, as the Bridegroom Himself said to His disciples: I have called you friends, because all things, whatsoever I have heard of my Father, I have made known to you.
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Note to Stanza 27

 

John of the Cross

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The soul looks to God under two aspects or forms: First as the object of all its affections, or as an infinitely good and lovable being, and this imagine robs the heart; and insofar as he is good, infinitely beautiful, this is, infinitely perfect, he captures our intellectual vision, our thoughts and meditations.
In this regard, the theological virtues and their gifts cause God and the soul to become on single thing through love and purity of thoughts. While this divine union takes place primarily and mainly in the soul, all the other virtues are like aids, attendants and armies of that guard, assist and protect this work. This is the love of God for the soul and the love of the soul for God.

 

Francisco Palau

 

In all the Beholding methought it was needful to see and to know that we are sinners, and do many evils that we ought to leave, and leave many good deeds undone that we ought to do: wherefore we deserve pain and wrath. And notwithstanding all this, I saw soothfastly that our Lord was never wroth, nor ever shall be. For He is God: Good, Life, Truth, Love, Peace; His Clarity and His Unity suffereth Him not to be wroth. For I saw truly that it is against the property of His Might to be wroth, and against the property of His Wisdom, and against the property of His Goodness. God is the Goodness that may not be wroth, for He is not but Goodness: our soul is oned to Him, unchangeable Goodness, and between God and our soul is neither wrath nor forgiveness in His sight. For our soul is so fully oned to God of His own Goodness that between God and our soul may be right nought.
And to this understanding was the soul led by love and drawn by might in every Shewing: that it is thus our good Lord shewed, and how it is thus in the truth of His great Goodness. And He willeth that we desire to learn it — that is to say, as far as it belongeth to His creature to learn it. For all things that the simple soul understood, God willeth that they be shewed and known. For the things that He will have privy, mightily and wisely Himself He hideth them, for love. For I saw in the same Shewing that much privity is hid, which may never be known until the time that God of His goodness hath made us worthy to see it; and therewith I am well-content, abiding our Lord’s will in this high marvel. And now I yield me to my Mother, Holy Church, as a simple child oweth.

 

Julian of Norwich

 

In our spiritual forthbringing He useth more tenderness of keeping, without any likeness: by as much as our soul is of more price in His sight. He kindleth our understanding, He directeth our ways, He easeth our conscience, He comforteth our soul, He lighteneth our heart, and giveth us, in part, knowing and believing in His blissful Godhead, with gracious mind in His sweet Manhood and His blessed Passion, with reverent marvelling in His high, overpassing Goodness; and maketh us to love all that He loveth, for His love, and to be well-pleased with Him and all His works. And when we fall, hastily He raiseth us by His lovely calling and gracious touching. And when we be thus strengthened by His sweet working, then we with all our will choose Him, by His sweet grace, to be His servants and His lovers lastingly without end.

 

Julian of Norwich

 

Grace is from God, and works in the depth of the soul whose powers it employs. It is a light which issues forth to do service under the guidance of the Spirit. The Divine Light permeates the soul, and lifts it above the turmoil of temporal things to rest in God. The soul cannot progress except with the light which God has given it as a nuptial gift; love works the likeness of God into the soul. The peace, freedom and blessedness of all souls consist in their abiding in God's will. Towards this union with God for which it is created the soul strives perpetually.

 

Meister Eckhart

 

Ere that He made us He loved us, and when we were made we loved Him. And this is a Love that is made, of the Kindly Substantial Goodness of the Holy Ghost; Mighty, in Reason, of the Might of the Father; and Wise, in Mind, of the Wisdom of the Son. And thus is Man’s Soul made by God and in the same point knit to God.
And thus I understand that man’s Soul is made of nought: that is to say, it is made, but of nought that is made. And thus: — When God should make man’s body He took the clay of earth, which is a matter mingled and gathered of all bodily things; and thereof He made man’s body. But to the making of man’s Soul He would take right nought, but made it. And thus is the Nature-made rightfully oned to the Maker, which is Substantial Nature not-made: that is, God. And therefore it is that there may nor shall be right nought atwix God and man’s Soul.
And in this endless Love man’s Soul is kept whole, as the matter of the Revelations signifieth and sheweth: in which endless Love we be led and kept of God and never shall be lost. For He willeth we be aware that our Soul is a life, which life of His Goodness and His Grace shall last in Heaven without end, Him loving, Him thanking, Him praising. And right the same that we shall be without end, the same we were treasured in God and hid, known and loved from without beginning.
Wherefore He would have us understand that the noblest thing that ever He made is mankind: and the fullest Substance and the highest Virtue is the blessed Soul of Christ. And furthermore He would have us understand that His dearworthy Soul was preciously knit to Him in the making which knot is so subtle and so mighty that it — is oned into God: in which oneing it is made endlessly holy. Furthermore He would have us know that all the souls that shall be saved in Heaven without end, are knit and oned in this oneing and made holy in this holiness.

 

Julian of Norwich