This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
01-28 Biblical Resonance Analysis
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
This entry records the Communion prayer, the divine response to Luisa’s grief at the Eucharistic privation, the formal beginning of continuous bedridden sufferings, and the inaugural locution of the new bedridden life: the mutual-exchange-of-all-things promise and the king-and-queen intimacy parable. Four conceptual movements are identifiable.
Luisa’s Communion Prayer: The Storm — Separation from the Eucharist
‘My Lord, look at what a storm I find myself in… the strongest reason in me is that of having to remain so long without being able to receive You in the Sacrament. Who would be able to resist without You? Who will give me the strength? Where shall I find a refreshment in my afflictions?’
Psalm 40:6–8 — “Sacrifice and offering you didn’t desire. You have opened my ears. You have not required burnt offering and sin offering. Then I said, “Behold, I have come. It is written about me in the book in the scroll. I delight to do your will, my God. Yes, your law is within my heart.”” “You who want the sacrifice will also give me the strength” — the willingness to offer the sacrificial gift of the bedridden life corresponds to the Psalmist’s fiat: “Behold, I come… I desire to do your will.” Direct doctrinal parallel.
Hebrews 10:5–7 — “Consequently, when Christ came into the world, he said, ‘Sacrifices and offerings you have not desired, but a body you have prepared for me… then I said, “Behold, I have come to do your will, O God.”‘” The Hebrews citation of Ps 40 — applied to Christ’s own sacrifice — corresponds to the offering of the body (continuous bedridden suffering) as the specific form of the sacrifice. Christological/Trinitarian.
Psalm 63:1 — “A Psalm by David, when he was in the desert of Judah. God, you are my God. I will earnestly seek you. My soul thirsts for you. My flesh longs for you, in a dry and weary land, where there is no water.” “Where shall I find a refreshment in my afflictions?” — the soul’s acute need for the divine presence as sustenance and refreshment corresponds to the Psalmist’s thirst. Affective/meditative.
The Divine Response: I Will Come to You — Resignation
“Am I not omnipotent? Will I not be able to make up for the privation of being able to receive Me in the Sacrament? Therefore, resign yourself, place yourself as though dead in my arms; offer yourself as voluntary victim… as a pledge I give you my word that I will not leave you even one day without coming to see you. Up until now you have come to Me, from now on I will come to you – aren’t you happy?”
Philippians 4:13 — “I can do all things through Christ who strengthens me.” “I Myself will sustain your weakness” — the divine promise of sustaining strength corresponds to Paul’s principle: all endurance is through Christ who strengthens. Direct doctrinal parallel.
Psalm 89:8 — “LORD, God of Armies, who is a mighty one, like you? LORD, your faithfulness is around you.” “Am I not omnipotent?” — the divine rhetorical question invokes the divine omnipotence as the ground of reassurance. Direct doctrinal parallel.
1 John 4:18 — “There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love.” “You do not know what graces I have prepared for you, and this is why you fear so much” — the fear is caused by not knowing; perfect love, once received, casts out fear. Direct doctrinal parallel.
Psalm 131:1–2 — “A Song of Ascents. By David. LORD, my heart isn’t arrogant, nor my eyes lofty; nor do I concern myself with great matters, or things too wonderful for me. Surely I have stilled and quieted my soul, like a weaned child with his mother, like a weaned child is my soul within me.” “Resign yourself, place yourself as though dead in my arms” — the quieted-soul-on-the-divine-breast image confirmed for the third time in Volume 1 by both streams. Affective/meditative.
Matthew 7:7–8 — ““Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.” “You do not know what graces I have prepared for you” — the graces prepared correspond to the Sermon’s promise: asking receives, seeking finds, knocking opens. The soul who has asked (through the total self-offering) will receive what she cannot yet imagine. Direct doctrinal parallel.
The Mutual-Exchange-of-All-Things Promise
“From now on, my afflictions will be yours, and yours will be Mine; my sufferings yours, and yours Mine; my consolations yours, and yours Mine. We will unite all things together, and you will take interest in my things as if they were your own… Between the two of us there will no longer be ‘this is mine, and this is yours’, but everything will be in common, on both sides.”
John 14:20–21 — “In that day you will know that I am in my Father, and you in me, and I in you. One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him.”” “Between the two of us there will no longer be ‘this is mine, and this is yours’, but everything will be in common” — the total mutual ownership corresponds to the Johannine mutual-indwelling: when the soul is in Christ and Christ is in the soul, the distinction between “mine” and “yours” dissolves. Christological/Trinitarian.
Galatians 2:20 — “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me.” “My sufferings yours, and yours Mine” — the mutual-exchange-of-suffering corresponds to the Pauline co-crucifixion: the sufferings are no longer distinguishable between the one who lives in Christ and Christ who lives in that one. Christological/Trinitarian.
1 Corinthians 6:17 — “But he who is joined to the Lord is one spirit.” “We will unite all things together” — the union of all things corresponds to the Pauline becoming-one-spirit: the total communion of the spouses in all their interior life. Direct doctrinal parallel.
Matthew 6:33 — “But seek first God’s Kingdom and his righteousness; and all these things will be given to you as well.” “You will take interest in my things as if they were your own; and so I will do with yours” — the mutual interest in each other’s affairs corresponds to the Gospel’s exchange-principle: seek God’s things and God adds the creature’s things; now extended to the total mutual identification. Direct doctrinal parallel.
Acts 4:32 — “The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things in common.” “Between the two of us there will no longer be ‘this is mine, and this is yours’, but everything will be in common” — the elimination of “mine” and “yours” corresponds to the community-of-goods of the early church, now applied to the soul-Christ relationship: what was true of the Jerusalem community is true, at a still deeper level, of the soul fully united to Christ. Typological.
The King-and-Queen Parable: The Sealed Room
“Do you know how I acted with you? Like a king when he wants to speak with his queen spouse, and she is with other ladies on other affairs. What does the king do? He takes her and brings her inside his room; they close the door, so that no one may go and interrupt their conversation and hear their secrets… if someone, imprudent, went to knock, shouting from behind the door… would the king not take offense? So have I done for you.”
Song of Songs 1:4 — “Take me away with you. Let’s hurry. The king has brought me into his rooms. Friends We will be glad and rejoice in you. We will praise your love more than wine! Beloved They are right to love you.” The king-bringing-the-queen-into-his-room parable corresponds exactly to the Song of Songs’ “the king has brought me into his chambers.” The bed-confinement is the Luisian form of being brought into the king’s chambers — the external enclosure corresponds to the interior intimacy. Affective/meditative.
Song of Songs 2:14 — “My dove in the clefts of the rock, in the hiding places of the mountainside, let me see your face. Let me hear your voice; for your voice is sweet and your face is lovely.” The desire for exclusivity — the king and queen closing the door, the divine and Luisa alone in the sealed room — corresponds to the Song’s cry for the dove in the hidden place: the Beloved seeks the Bride in the concealed, exclusive space. Affective/meditative.
Matthew 6:6 — “But you, when you pray, enter into your inner room, and having shut your door, pray to your Father who is in secret; and your Father who sees in secret will reward you openly.” The sealed room corresponds to the Sermon on the Mount’s secret room of prayer: the closing of the door to external interruption as the condition for the most intimate divine communication. Direct doctrinal parallel.
Revelation 3:20 — “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him and will dine with him, and he with me.” The king entering the queen’s room — or the Beloved seeking the Bride in private — corresponds to the Apocalyptic Christ standing at the door and knocking, entering for intimate communion with whoever opens. The parable’s “imprudent one who knocks from outside” corresponds inversely to Christ’s knocking: the proper knocking is welcomed; the imprudent interruption is an offense to the king. Direct doctrinal parallel.
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Psalm 40:6–8 / Hebrews 10:5–7 / Here I am, I come to do your will: Hogan cites “Psalm 40, verses 6 to 8” and “Hebrews 10, verses 5 to 7” for “you who want the sacrifice will also give me the strength.” Stage One independently identified both passages. Strong correspondence.
Philippians 4:13 / I can do all things through him who strengthens me: Hogan cites “Philippians 4:13” for “I Myself will sustain your weakness.” Stage One independently identified the same passage. Direct correspondence — ninth confirmed entry for Phil 4:13.
Psalm 89:8 / Who is mighty as You: Hogan cites “Psalm 89:8” for “Am I not omnipotent?” Stage One independently identified the same passage. Direct correspondence.
1 John 4:18 / Perfect love casts out fear: Hogan cites “1 John 4:18” for “this is why you fear so much.” Stage One independently identified the same passage. Direct correspondence.
Psalm 131 / Weaned child on mother’s lap: Hogan cites “Psalm 131” for “place yourself as though dead in my arms.” Stage One independently identified Ps 131:1–2 for the same movement. Direct correspondence — third confirmed entry for Ps 131.
1 Corinthians 2:9 / Cannot be put into words: Hogan cites “1 Corinthians 2:9” for “it is impossible to tell everything distinctly.” Stage One independently identified the same passage. Direct correspondence.
John 14:21 / You in me and I in you: Hogan cites “John 14, 21” for the mutual-exchange-of-all-things promise. Stage One independently identified Jn 14:20–21 for the same movement. Direct correspondence.
Matthew 6:33 / Seek first the kingdom: Hogan cites “Matthew 6:33” for the mutual taking interest in each other’s things. Stage One independently identified the same passage. Direct correspondence.
Song of Songs / Language of the Song of Songs is all over Volume 1: Hogan identifies that Luisa calling Jesus “my Lover” uses “the language of the Song of Songs… all over Volume 1 from the beginning.” Stage One independently identified Song 1:4 and Song 2:14 for the king-and-queen parable. Strong correspondence.
DEVIATIONS
No deviations. All Hogan citations correspond directly to Stage One identifications.
ADDITIONS — MINE
Stage One identified the following not addressed by Hogan:
- Psalm 63:1 (my soul thirsts for you, my flesh faints) for Luisa’s refreshment-prayer
- Matthew 7:7–8 (ask and it will be given) for “you do not know what graces I have prepared”
- Galatians 2:20 (no longer I who live, but Christ in me) for the mutual-exchange-of-suffering
- 1 Corinthians 6:17 (he who is joined to the Lord becomes one spirit) for “we will unite all things together”
- Acts 4:32 (no one said that what belonged to him was his own, but they had everything in common) for “there will no longer be this is mine, this is yours”
- Song of Songs 2:14 (my dove in the cleft of the rock) for the intimacy-seeking dimension of the parable
- Matthew 6:6 (go into your room and shut the door) for the sealed-room parable
- Revelation 3:20 (I stand at the door and knock) for the door-and-intimacy movement
ADDITIONS — HERS
The bed-confinement as balance for psychological survival (contextual): Hogan’s pastoral insight — “this woman has to make a desperate sacrifice of herself to sit in a bed for 64 years; human nature couldn’t endure that; so what does the Lord do? Give her out-of-the-body experiences so she’s travelling the earth and going to heaven and purgatory — that is the balance” — places the mystical experiences within a developmental-psychological framing. The implicit scriptural background is 2 Cor 4:17 (“for this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison”) and the entire tradition of divine consolations balancing crosses.
Continuous holocaust — the body in continuous offering (vocational): Hogan identifies the key phrase: “so that you might remain in continuous holocaust.” Holocaust here is the total burnt offering — the body entirely consumed in offering to God. The implicit scriptural background is Lev 6:12–13 (“the fire on the altar shall be kept burning; it shall not go out… A perpetual fire shall be kept burning on the altar; it shall not go out”) and Rom 12:1 (“present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship”).
“My Lover” — the language shift to bridal mysticism (contextual): Hogan’s observation — “she calls him my lover; it’s no longer my redeemer, my savior, my God — it’s my lover; it’s completely different language; it’s the language of the Song of Songs” — marks the linguistic transition in the locution. The implicit scriptural background is the entire Song of Songs and John 15:15 (no longer servants but friends).
VIP / SPECIAL DESIGNATIONS
Hogan applies no formal VIP designation, but her commentary on the “I will not leave you even one day without coming to see you” promise elevates it: “that will not be found in any other biography of any other person on this planet; it’s totally off the Richter scale.” This functions as an informal VIP designation for the specific pledge — it is identified as without precedent in the entire canon of spiritual biography.
STAGE TWO SYNTHESIS
This entry achieves strong convergence: Ps 40:6–8, Heb 10:5–7, Phil 4:13 (ninth confirmed entry), Ps 89:8, 1 Jn 4:18, Ps 131 (third confirmed entry), 1 Cor 2:9, Jn 14:21, Matt 6:33, and Song of Songs — ten confirmed citations. No deviations; no citation corrections.
Stage One’s major additions: Acts 4:32 (everything in common — the Jerusalem community as structural typology for the mutual-exchange), Gal 2:20 (co-crucifixion as the ground of mutual-suffering-exchange), Matt 6:6 (the secret room of prayer as the sealed-room parallel), and Rev 3:20 (the divine door-knocking as the parable’s inverse). Hogan’s major additions: the balance-for-psychological-survival pastoral framing, the “continuous holocaust” vocational identification, and the “my Lover” linguistic transition.
The dominant biblical imagination: the Song of Songs bridal-mysticism tradition (Song 1:4; 2:14) for the parable; the Johannine-Pauline union tradition (Jn 14:20–21; Gal 2:20; 1 Cor 6:17) for the mutual-exchange; and the sacrifice-of-the-body tradition (Ps 40:6–8; Heb 10:5–7) for the bedridden-offering framework.
Cross-Entry Synthesis
Luisa’s Communion Prayer: The Storm
‘You who want the sacrifice will also give me the strength. But the strongest reason in me is that of having to remain so long without being able to receive You in the Sacrament. Who would be able to resist without You?’
Both streams converge on Ps 40:6–8 and Heb 10:5–7 for the sacrifice-of-the-body offering. Hogan cites both; Stage One confirms both independently.
The convergence on these two passages is theologically significant. Ps 40:6–8 is the Psalmist’s self-offering: “Behold, I come; I desire to do your will.” Heb 10:5–7 applies the same Psalm to Christ’s own Incarnation: “a body you have prepared for me… I have come to do your will.” The double citation establishes that Luisa’s offering of her bedridden body as a sacrifice recapitulates both the Davidic and the Christological fiat-of-the-body: what David sang prophetically, what Christ enacted historically, Luisa now enacts participatorily.
The Eucharistic grief — “the strongest reason in me is having to remain so long without receiving You in the Sacrament” — is DEP-1 in its most Eucharistic form. The divine presence that Luisa has always received directly through the sacrament will now be offered through a different mode: “up until now you have come to Me; from now on I will come to you.” The direction of presence is reversed: the sacramental coming-to-Christ is replaced by the directly-infused Eucharistic-level presence that the Lord pledges. Entry 022’s ES-1 (Eucharistic sustenance phenomenon) is here given its governing theological rationale.
The Divine Response: I Will Come to You
“Am I not omnipotent? Will I not be able to make up for the privation?… as a pledge I give you my word that I will not leave you even one day without coming to see you. Up until now you have come to Me, from now on I will come to you – aren’t you happy?”
Both streams converge on Phil 4:13 (ninth confirmed entry), Ps 89:8 (divine omnipotence), 1 Jn 4:18 (fear cast out by love), and Ps 131 (third confirmed entry for the weaned-child posture). All four confirmed independently.
Hogan’s elevation — “that will not be found in any other biography of any other person on this planet; it’s totally off the Richter scale” — identifies the central pledge as without biographical precedent. The reversal of direction — “up until now you have come to Me; from now on I will come to you” — is the most radical expression of the divine initiative in Volume 1. Christ does not merely receive the soul’s approach but takes on the movement himself: the incarnate logic (God coming to humanity) is replicated at the intimate personal level. This corresponds structurally to Revelation 3:20 (“I stand at the door and knock… I will come in to him”) — but reversed: not Christ waiting to be admitted but Christ pledging to arrive without invitation, every single day.
Phil 4:13 and Ps 131 together establish the posture required for receiving this reversal: “I can do all things through him who strengthens me” (the strength for the bedridden life comes from Christ) and “like a weaned child” (the posture of restful non-resistance that makes the divine approach welcome). The omnipotence of Ps 89:8 is the ground; the quieted soul of Ps 131 is the vessel.
DEP-1 transformation: The pledge “I will not leave you even one day” is the formal resolution of DEP-1’s governing structure. From Entry 013 onward, the entire volume has been organized around the experience of divine privation. Entry 028’s pledge formally closes the DEP-1 arc: the privation-as-purification has served its purpose; the permanent divine coming is now pledged as the new mode. DEP-1 does not disappear (the diary explicitly mentions continuing alternations) but its governing structure — God periodically absent for purposes of formation — is superseded by the pledge of daily coming.
The Mutual-Exchange-of-All-Things Promise
“My afflictions will be yours, and yours will be Mine; my sufferings yours, and yours Mine; my consolations yours, and yours Mine. We will unite all things together… Between the two of us there will no longer be ‘this is mine, and this is yours’, but everything will be in common, on both sides.”
Both streams converge on Jn 14:20–21 and Matt 6:33 for the mutual-exchange promise. Hogan cites both; Stage One confirms both.
Stage One adds Gal 2:20 (no longer I who live but Christ in me), 1 Cor 6:17 (he who is joined to the Lord becomes one spirit), and Acts 4:32 (no one said that what belonged to him was his own, but they had everything in common).
Acts 4:32 is the most structurally precise typological addition. The Jerusalem community’s elimination of “mine” and “yours” — “no one said that any of the things that belonged to him was his own, but they had everything in common” — is the ecclesial form of the soul-Christ mutual ownership. What the early Church enacted communally, the soul fully united to Christ enacts personally and infinitely more completely: the mutual sharing of afflictions, sufferings, and consolations is the intimate form of what the Jerusalem community practiced economically. The Community of goods was a sign of the union; the mutual-exchange-of-all-things is its mystical ground.
Jn 14:20–21 supplies the Christological foundation: when the soul is in Christ and Christ is in the soul, the “mine” and “yours” distinction dissolves at its ontological root. Gal 2:20 names it from the creaturely side: “no longer I who live” — the creaturely self that could have “its own things” has been surrendered; what remains is Christ’s life in the soul.
Volume 2 resonance: The September 1 Volume 2 soul-substance union (“so immersed in Me as to form one single substance; it is no longer possible to distinguish one from the other”) is the doctrinal crystallization of Entry 028’s “no longer ‘this is mine and this is yours.‘” The mutual-exchange-of-all-things promise of Entry 028 is the affective and covenantal form of what September 1 names ontologically. Entry 028 is the primary Volume 1 backward-tracking reference for the September 1 summit.
The King-and-Queen Parable: The Sealed Room
“Like a king when he wants to speak with his queen spouse… He takes her and brings her inside his room; they close the door, so that no one may go and interrupt their conversation and hear their secrets.”
Both streams converge on the Song of Songs register as the governing tradition. Hogan identifies the “my Lover” language as “the language of the Song of Songs, all over Volume 1 from the beginning.” Stage One identifies Song 1:4 (“the king has brought me into his chambers”) and Song 2:14 (the dove in the hidden place) as the specific correspondences.
The parable is the volume’s most extended explicit statement of bridal-mystical theology. The bed-confinement, which appeared throughout as a suffering, is here reinterpreted as the divine escort into the king’s private chamber: what felt like imprisonment is the king bringing the queen into the exclusive intimacy of his presence. The entire external deprivation of Entries 013–026 — the inability to go out, the restriction of movement, the surveillance by family and doctors — is retrospectively understood as the king’s act of removing all “other ladies” and external affairs to achieve undivided attention with his queen.
Matt 6:6 (“when you pray, go into your room and shut the door”) is the Sermon’s equivalent instruction: the sealed room is the condition of the most intimate prayer. The Lord’s statement — “I would be displeased if someone wanted to remove you from that state” — is the divine form of the same principle: the exterior door is shut not to exclude the world permanently but to create the space where “your Father who sees in secret will reward you.”
Rev 3:20’s door-knocking image provides the parable’s theological resonance: Christ pledges to come through the door; the imprudent one who knocks from outside is the inverse of Christ’s own knocking — the proper knocking receives welcome; the imprudent interruption offends the king. The bed-confinement is the room Christ has entered; the door is shut from the inside by the divine will.
RP-2 (Libbavtini) culmination: The king-and-queen parable is RP-2’s fullest Volume 1 expression in its structural-architectural form. Throughout the volume, the Libbavtini dynamic has operated through gazes and glances; Entry 028 gives it its governing parable: the mutual-gaze exchanges of the entire volume have been the conversations within the sealed room that the king prepared.
Synthesis Conclusion
Dominant biblical imagination: The governing traditions are the Song of Songs bridal-mysticism (Song 1:4; 2:14) for the parable and the “my Lover” language; the Johannine-Pauline union tradition (Jn 14:20–21; Gal 2:20; 1 Cor 6:17) for the mutual-exchange; the sacrifice-of-the-body tradition (Ps 40:6–8; Heb 10:5–7) for the bedridden offering; and the Jerusalem-community typology (Acts 4:32) for the elimination of “mine” and “yours.”
Load-bearing correspondences:
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Psalm 40:6–8 / Hebrews 10:5–7 — The sacrifice-of-the-body tradition, Davidic and Christological. Both streams confirm both. Together they establish that Luisa’s bedridden self-offering recapitulates both the Davidic fiat (Ps 40) and the Christological Incarnation-sacrifice (Heb 10): the body prepared for the divine purpose is the medium of the total offering.
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John 14:20–21 / Galatians 2:20 / Acts 4:32 — The mutual-exchange-of-all-things and its Johannine, Pauline, and typological grounds. Both streams confirm Jn 14:20–21. Stage One adds Gal 2:20 and Acts 4:32. Together they establish that the “no more mine and yours” is not a poetic expression but the doctrinal content of the most advanced states of union: the mutual indwelling dissolves the distinction between what belongs to the soul and what belongs to Christ.
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Song of Songs 1:4 / Matthew 6:6 / Revelation 3:20 — The king’s chamber as the theological architecture of the bed-confinement. Stage One identifies all three. Together they establish that the king-and-queen parable is deeply scriptural: Song 1:4 is its bridal-tradition root; Matt 6:6 is its prayer-architecture parallel; Rev 3:20 is its divine-initiative complement. The bed-confinement is not imprisonment but election into the intimacy of the sealed room.
Hogan’s informal VIP designation: The pledge “I will not leave you even one day without coming to see you; up until now you have come to Me, from now on I will come to you” — identified as without precedent in spiritual biography. This is the volume’s most singular divine promise.
Observation Note
(a) DEP-1 formally resolved: The divine pledge “I will not leave you even one day” formally closes the privation-as-purification structure of DEP-1 that has governed Entries 013–027. The new mode is permanent daily divine coming rather than periodic divine withdrawal. This is the DEP-1 resolution milestone.
(b) September 1 Volume 2 soul-substance union’s primary Volume 1 root confirmed: The “no longer this is mine and this is yours, but everything in common” corresponds to the September 1 summit’s “so immersed in Me as to form one single substance.” Entry 028 is the affective-covenantal form; September 1 is the ontological crystallization. Entry 028 is the primary backward-tracking reference.
(c) RP-2 (Libbavtini) reaches its structural-architectural expression: The king-and-queen parable is the volume’s governing image for the bridal-mystical dimension. All prior instances of RP-2 (the wounding gaze, the mutual-gaze exchanges) are understood in retrospect as the conversations within the sealed room of the king’s chamber.
Observation Notes
See this note in volume context →
01-28
On DEP-1’s formal resolution: The pledge “I will not leave you even one day without coming to see you” is the definitive resolution of the privation-as-purification arc that began in Entry 013. The new mode is permanent daily divine coming rather than periodic divine withdrawal. Entry 028 is the DEP-1 resolution milestone.
On the September 1 Volume 2 soul-substance union root: “Between the two of us there will no longer be ‘this is mine and this is yours’” is the affective-covenantal form of what September 1 crystallizes ontologically: “so immersed in Me as to form one single substance.” Entry 028 is now the primary Volume 1 backward-tracking reference for that summit.
On Acts 4:32: The Jerusalem community’s “no one said that what belonged to him was his own, but they had everything in common” is the ecclesial typology of the soul-Christ mutual ownership. This is an underused scriptural resource in mystical theology that Entry 028 opens up.
On Phil 4:13’s ninth confirmed entry: The master pair (Jn 15:5 / Phil 4:13) continues its dominance of the volume. Entry 028 is Phil 4:13’s ninth confirmed entry. The pair has now run continuously across the entire span of the volume’s dated entries.