This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
04-1901-06-18 Biblical Resonance Analysis
Volume 4 — June 18, 1901 “Jesus demands His glory from every particle of our beings. From the state of union to that of consummation.”
STAGE ONE — Independent Biblical Identification
The June 18 entry (VIP per Hogan) has three movements: (1) the glory-from-every-particle doctrine — everything must be sacrificed for God, not only the soul but the body, down to the tiniest particle; the union-to-consummation transition — the privation is not withholding of grace but the consuming instrument of the higher state; (2) the consolation of the interior seeing — the Lord is always seen from the interior, and not one day has passed without a perfect seeing; (3) the cracked-palace image — virtue as the exterior honor owed to the indwelling King, whose presence is dishonored by visible faults on the palace-exterior. Processed as a single unit.
Glory from Every Particle: The Body as Sacrificial Offering
“don’t you know that everything must be sacrificed for Me, not only in the soul but also in the body? And that from the tiniest little particles of your being I demand my glory?”
The claim is formally total: not merely the soul (the conventional arena of the spiritual life), not merely the higher faculties, but “the tiniest little particles” — the most microscopic elements of the material being. The glory demanded reaches into the body at its most elemental level. This connects to the April 19 full-being lament: there, every fiber, nerve, bone, and drop of blood cried out for Jesus because they were soaked with grace; here, the same elements are disclosed as potential glory-givers to their source.
Romans 12:1 — “Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.” Parastēsai ta sōmata hymōn thysian zōsan — the body as a living sacrifice — is the Pauline imperative that the June 18 glory-demand enacts at its most comprehensive level. The logikē latreia (spiritual worship) is this total-body-sacrifice, reaching every particle. Direct doctrinal parallel
1 Corinthians 6:19–20 — “Or don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God’s.” Doxasate dē ton Theon en tō sōmati hymōn — glorify God in your body — is the most direct NT form of “from the tiniest particles I demand my glory.” The body is the temple; the glory demanded from every particle is the temple-service. Direct doctrinal parallel
2 Corinthians 4:10 — “always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body.” Tēn nekrōsin tou Iēsou en tō sōmati peripherontes — carrying the dying of Jesus in the body — the body as the site of the dying-and-manifesting. The privation that crushes Luisa’s physical being is this Pauline body-dying by which the life of Jesus is manifested. Direct doctrinal parallel
Colossians 1:24 — “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly,” The en tē sarki mou (in my flesh) — the body’s specific participation in the co-redemptive filling-up. Direct doctrinal parallel
From Union to Consummation: The Consuming Privation
“don’t you know that from the state of union one passes on to another one, which is that of consummation? It is true that I am not coming as usual so as to chastise the people, but I use this also for your own profit, which is not only that of keeping you united with Me, but of consuming you for love of Me.”
The union-to-consummation distinction was formally opened at November 18 (UCM-1) as a new tracking item. June 18 gives it its most intimate personal application: the privation is not merely the mechanism of justice-restraint (VSC-1 / January 24 HOG-1) but also the consuming instrument of the higher state. The privation consumes — not destroys — in the specific sense of burning off what remains of the self that is not yet totally given. Marriage-consummation is Hogan’s analogy: union is the state; consummation is its fulfillment.
2 Thessalonians 1:12 — “that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.” Hogan cites this for the union-and-consummation state. The hendoxasthē to onoma tou Kyriou (glorified in you, and you in him) — the mutual glorification that is the consummation-state’s defining feature. Direct doctrinal parallel
Song of Songs 2:5 — “Strengthen me with raisins, refresh me with apples; for I am faint with love.” Cholat ahavah — lovesick — the consuming love that debilitates is the Canticle form of the “consuming for love of Me.” The privation that crushes every particle is this love-sickness at its most physical. Affective/meditative
Ephesians 5:25–27 — “Husbands, love your wives, even as Christ also loved the assembly and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing, but that she should be holy and without defect.” The hina autēn hagiasē (that he might sanctify her) as the purpose of the love — the consummation-state’s consuming is this sanctification. The privation removes what prevents the complete splendor. Direct doctrinal parallel
Malachi 3:2–3 — “But who can endure the day of his coming? And who will stand when he appears? For he is like a refiner’s fire, and like launderers’ soap; and he will sit as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them as gold and silver; and they shall offer to the LORD offerings in righteousness.” The refining fire — “consuming you for love of Me” is this Malachi purification: the consuming privation removes the dross so that the offering brought to the Lord is pure. Typological
The Interior Seeing: “Not One Day Without Seeing Me Perfectly”
“when you see Me, it is always from your interior that you see Me come out, and this is a sure sign that I am with you; and also, because not one day has yet come in which you can say that you have not seen Me perfectly.”
The consolation is the LT-1 (living-tabernacle) confirmation at its most personal and explicit: the Lord comes out from the interior because He is constitutively there. The “not one day without seeing me perfectly” is an extraordinary statement — Hogan explicitly notes that “no other saint apart from our Blessed Mother could say that.” This is the UCM-1 consummation-state’s interior-seeing described from the divine side: the complete indwelling means the seeing is never absent, even when the experiential awareness of the seeing is occluded by the privation’s distress.
Philippians 1:6 — “being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.” Hogan cites this. Ho enarxamenos en hymin ergon agathon epitelesie — the work begun will be brought to completion — is both the consolation for the current state (the work is ongoing, not failing) and the forward bridge to higher volumes (the completion Hogan has already named as coming in the manner she describes beyond Volume 20). Direct doctrinal parallel
Psalm 16:8 — “I have set the LORD always before me. Because he is at my right hand, I shall not be moved.” YHWH lĕnegdî tāmîd — the LORD always before me — is the interior-seeing in its Psalm form: the continuous presence that the privation’s distress cannot dislodge. Direct doctrinal parallel
John 14:17–18 — “the Spirit of truth, … You know him, for he lives with you and will be in you. I will not leave you orphans. I will come to you.” Par’ hymin menei kai en hymin estai — dwelling with and in — the LT-1 condition’s Johannine promise. The “I will not leave you as orphans” is the Johannine ground for “not one day without seeing me perfectly.” Direct doctrinal parallel
Colossians 3:3 — “For you died, and your life is hidden with Christ in God.” Hē zōē hymōn kekryptai syn Christō en tō Theō — the life hidden in Christ — the interior-seeing is possible because the life is hidden in Christ; what is hidden in Christ is never absent from Christ. Direct doctrinal parallel
The Cracked Palace: Virtue as Exterior Honor for the Indwelling King
“I recommend to you, very, very much, that you let not even the slightest act which is not patience, resignation, sweetness, sameness, tranquillity in everything, come out of yourself. Otherwise you would dishonor Me… it would happen as to that king who lived in a palace which was well adorned inside, but on the outside it could be seen as full of cracks, stained, and about to collapse.”
The cracked-palace image is the CRY-1 (crystal-soul epistemology from November 18) applied to the moral-aesthetic register: the soul who carries the indwelling King is the palace. The palace’s interior may be glorious (the LT-1 / UCM-1 indwelling), but the exterior — what others see in the soul’s behavior — must honor the One within. The cracked exterior dishonors the King to the very observers who might otherwise approach.
1 Corinthians 3:16–17 — “Don’t you know that you are God’s temple and that God’s Spirit lives in you? If anyone destroys God’s temple, God will destroy him; for God’s temple is holy, which you are.” Naos Theou este — you are God’s temple — the indwelling King’s palace is this Pauline temple. The LT-1 condition is the June 18 palace at its fullest; the cracked exterior is the temple-desecration by visible fault. Direct doctrinal parallel
2 Corinthians 3:2–3 — “You are our letter, written in our hearts, known and read by all men, being revealed that you are a letter of Christ, served by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh.” Epistolē Christou — a letter of Christ — the soul’s visible behavior is this letter: what others read about Christ from the exterior. The cracked palace is a letter that misrepresents the One who wrote it. Direct doctrinal parallel
2 Corinthians 4:6–7 — “seeing it is God who said, “Light will shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God and not from ourselves.” Ton thēsauron touton en ostrakinois skeuesin — the treasure in clay jars — the palace-image’s humility complement: the treasury is real (the divine indwelling), the jar is clay (the creature’s frailty), and the cracked exterior is the clay-jar condition that should not obscure the treasure. Direct doctrinal parallel
Matthew 5:16 — “Even so, let your light shine before men, that they may see your good works and glorify your Father who is in heaven.” Lampsat to phōs hymōn — let your light shine — the exterior virtue as the light visible to others. The cracked palace prevents this shining; the well-maintained exterior enables it. Direct doctrinal parallel
Titus 2:7–8 — “In all things show yourself an example of good works. In your teaching, show integrity, seriousness, incorruptibility, and soundness of speech that can’t be condemned, that he who opposes you may be ashamed, having no evil thing to say about us.” The typon kalōn ergōn — pattern of good works — as the honor owed to the Lord whose presence one carries. The opponent who “has nothing evil to say” is the observer who finds no cracked exterior. Direct doctrinal parallel
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
2 Thessalonians 1:12 — Both identified for the union-and-consummation state. Hogan cites it; Stage One identifies the same.
Philippians 1:6 — Both identified. Hogan cites it for the ongoing work; Stage One for the same.
DEVIATIONS
“2 Corinthians 5” (Hogan — opening note): Hogan opens the commentary citing “2 Corinthians 5, I think it is, St. Paul says we work on earth to make our own dwelling in heaven and you can make it with wood or straw or with silver and gold.” This is actually 1 Corinthians 3:12–15 (the building on the foundation with gold, silver, precious stones, wood, hay, straw — each tested by fire). 2 Corinthians 5 contains a different building-metaphor (the heavenly dwelling-house vs. the earthly tent, vv. 1–4). Hogan acknowledges uncertainty (“I think it is”) — the correct reference for the specific gold/straw construction metaphor is 1 Corinthians 3:12–15. See citation note below.
ADDITIONS — MINE
- Romans 12:1 — presenting the body as a living sacrifice; the Pauline imperative for the glory-from-every-particle demand
- 1 Corinthians 6:19–20 — “glorify God in your body”; the most direct NT form of the particle-level glory-demand
- 2 Corinthians 4:10 — carrying the dying of Jesus in the body; the body as the site of the dying-and-manifesting
- Colossians 1:24 — filling up Christ’s afflictions in the flesh; the body’s co-redemptive participation
- Song of Songs 2:5 — lovesick; the consuming love’s Canticle form
- Ephesians 5:25–27 — Christ sanctifying the church; the consummation-state’s consuming as sanctification
- Malachi 3:2–3 — the refining fire; consuming privation removing dross for the pure offering
- Psalm 16:8 — the LORD always before me; the interior-seeing in Psalm form
- John 14:17–18 — the Spirit dwelling in; the LT-1 condition’s Johannine promise
- Colossians 3:3 — life hidden with Christ in God; the interior-seeing’s ontological ground
- 1 Corinthians 3:16–17 — you are God’s temple; the LT-1 palace-image’s Pauline form
- 2 Corinthians 3:2–3 — a letter of Christ read by all; the soul’s visible behavior as the letter that represents the One within
- 2 Corinthians 4:6–7 — treasure in clay jars; the palace-image’s humility complement
- Matthew 5:16 — let your light shine; the exterior virtue as visible light enabling the recognition of God
- Titus 2:7–8 — model of good works; the pattern of virtue as honor for the indwelling Lord
ADDITIONS — HERS
-
VIP designation: “I have a VIP on this one — we are obliged to give glory to God in everything we are.” The VIP content covers the entire entry: glory from every particle, the union-to-consummation transition, and the cracked-palace moral-aesthetic imperative.
-
“No other saint apart from our Blessed Mother could say ‘not one day without seeing me perfectly’”: Hogan’s explicit uniqueness-claim for Luisa’s interior seeing. This is the most doctrinally significant Hogan addition in the entry — it situates Luisa’s spiritual state as categorically distinct from all other saints (with the single exception of Mary), consistent with the HOG-1 (head-of-generation) doctrine and the DW-MARY-1 (Luisa as second after Mary in the divine will).
-
“In these early volumes the heroism looks almost impossible but beyond Volume 20 it’s perfectly normal for her”: Hogan’s forward bridge for the virtue-regulation imperative: what is still a struggle in Volume 4 will be natural in Volume 20+. Philippians 1:6 grounds this: the work begun will be completed. This is the most explicit forward bridge to the higher volumes for the OBL-1 / POI-1 / perseverance-chain arcs.
-
Citation note — 1 Corinthians 3:12–15 (Hogan cites “2 Corinthians 5” with acknowledged uncertainty): Hogan’s opening reference is the gold/straw building metaphor, which belongs to 1 Corinthians 3:12–15 rather than 2 Corinthians 5. This is a soft correction (Hogan flagged her own uncertainty) — the content describes is 1 Corinthians 3:12–15.
VIP / SPECIAL DESIGNATIONS
Hogan designates this entry as VIP explicitly: “I have a VIP on this one.”
STAGE TWO SYNTHESIS
June 18 is among the most doctrinally dense VIP entries in the late Volume 4 sequence, covering three distinct doctrinal contributions simultaneously: the glory-from-every-particle (a formal extension of the body-as-temple tradition), the union-to-consummation (UCM-1 arc’s most intimate personal application), and the cracked-palace moral-aesthetic imperative (the LT-1 living-tabernacle condition’s exterior-honor consequence). Both citation streams identify 2 Thessalonians 1:12 (the mutual glorification of the consummation state) and Philippians 1:6 (the work begun will be completed) as the primary anchors. Stage One extends with the full body-as-sacrifice complex, the Canticle and Malachi consuming forms, and the palace-as-letter-and-temple tradition.
Cross-Entry Synthesis
Volume 4 — June 18, 1901 “Jesus demands His glory from every particle of our beings. From the state of union to that of consummation.”
STAGE THREE — Cross-Entry Synthesis
Glory from Every Particle: The Total Sacrifice of the Body
The first movement opens with a formally total claim: “from the tiniest little particles of your being I demand my glory.” This is not hyperbole but the doctrinal consequence of the entire formation arc. Romans 12:1 (parastēsai ta sōmata hymōn thysian zōsan — present your bodies as a living sacrifice) and 1 Corinthians 6:19–20 (doxasate dē ton Theon en tō sōmati hymōn — glorify God in your body) together name the Pauline imperative that June 18 discloses at its most comprehensive level. The glory demanded reaches below the soul’s faculties, below the body’s organs and limbs, to the “tiniest particles” — the most elemental units of the material being.
The GRC-1 (grace as divine self-outpouring) connection is structurally precise: April 19 disclosed that grace saturates every element of the being because grace is part of God; June 18 discloses the consequence of that saturation for the element’s obligation: every particle soaked with the divine is a particle that owes the divine its glory. The obligation is not external but internal — what has been soaked with grace is already in relation to the divine, and every element of that relation is a potential site of glory.
2 Corinthians 4:10 (tēn nekrōsin tou Iēsou en tō sōmati peripherontes — carrying the dying of Jesus in the body) names the mechanism: the physical privation that crushes Luisa’s every fiber is the body’s dying-with-Jesus that manifests His life. The tiniest particles that “fail” and “are crushed” are the particles giving the required glory by their failure — the weakness that cannot support itself is precisely the weakness in which the divine glory is manifested (2 Corinthians 12:9’s dynamis en astheneia).
The Union-to-Consummation Transition: UCM-1 at Its Most Intimate
“From the state of union one passes on to another one, which is that of consummation.” The June 18 articulation of the UCM-1 distinction is the most personally intimate form the tracking item has received since its formal opening at November 18. Where November 18 named the distinction doctrinally and November 22 gave it the Person-not-gift advance, June 18 names the mechanism of the transition: the privation that consumes is the consuming fire that completes the consummation. “I use this also for your own profit… of consuming you for love of Me.”
2 Thessalonians 1:12 (Hogan’s citation — the name of the Lord glorified in you and you in him) is the consummation-state’s defining relational structure: the mutual glorification that is not merely the union’s deeper mode but a qualitatively distinct state. Hogan’s marriage-analogy is precise: union is the married state; consummation is the marriage’s fulfillment in oneness that transforms it. The privation is the fire of the consummation-transition — not withdrawing the union but consuming what remains in the soul that is not yet fully given.
Malachi 3:2–3 (the refiner’s fire that purifies the sons of Levi so they may bring offerings in righteousness) names the OT prophetic form of this consuming: the fire that consumes is not destructive but refining, and what survives the fire is fit to bring the pure offering. Ephesians 5:25–27 (Christ sanctifying the church to present her in splendor) names the teleological form: the consuming privation is Christ’s sanctifying action, removing spot and wrinkle until the soul stands in the splendor the consummation-state requires.
The Interior Seeing and the LT-1 Consolation
“Not one day has yet come in which you can say that you have not seen Me perfectly.” Hogan’s explicit uniqueness-claim — “no other saint apart from our Blessed Mother could say that” — is the synthesis’s most theologically significant element. It situates Luisa’s interior seeing as categorically distinct from all other saints, consistent with the HOG-1 (head-of-generation doctrine) and the DW-MARY-1 arc: Luisa is the second person after Mary to have lived in the divine will from within the consummation-state.
The LT-1 (living-tabernacle) confirmation is explicit: “when you see Me, it is always from your interior that you see Me come out.” This is the November 23 structural pattern stated directly by the Lord Himself as the consolation for the privation — the Lord is always seen from the interior because He constitutively dwells there. John 14:17–18 (par’ hymin menei kai en hymin estai — dwelling with and in) is the Johannine ground; Colossians 3:3 (hē zōē hymōn kekryptai syn Christō en tō Theō — your life hidden with Christ in God) names the ontological reason the seeing is never truly absent: the life that is hidden in Christ cannot be separated from Christ.
Philippians 1:6 (Hogan’s citation — “the work I have begun in you I will complete”) is both the consolation and the forward bridge. The work is ongoing and unfinished; the privation is part of the work’s process, not a failure of the work. Hogan’s “beyond Volume 20 it’s perfectly normal for her” names the completion: what is still a struggle in Volume 4 is the early phase of a work that reaches its natural maturity in the higher volumes.
The Cracked Palace: LT-1’s Exterior-Honor Consequence
The cracked-palace image is the most pastorally vivid element of the entry and the LT-1 living-tabernacle condition’s direct moral-aesthetic consequence. The interior is gloriously adorned (the divine indwelling); the exterior — what observers see in the soul’s behavior — must honor the One within. Cracks, stains, and the appearance of collapse on a king’s palace are a public dishonor to the king, regardless of how magnificent the interior.
Both citation streams identify the palace with the temple/indwelling tradition. 1 Corinthians 3:16–17 (naos Theou este — you are God’s temple) is the primary Pauline form: the body is the temple in which the divine dwells, and the exterior behavior is the temple’s public face. 2 Corinthians 3:2–3 (the epistolē Christou — the letter of Christ that all can read) names the social-communicative dimension: others read Christ from the soul’s exterior, and the cracked exterior misrepresents the One whose letter the soul is. Matthew 5:16 (let your light shine so that others glorify the Father) names the positive form: the well-maintained exterior enables the recognition of the indwelling divine.
Hogan’s elaboration — including the Gandhi citation (“I loved Christ but I couldn’t bear Christians”) — gives the cracked-palace image its most culturally specific form. The dishonor Jesus speaks of is not merely aesthetic but missiological: the visible faults on the soul’s exterior are real obstacles to others accepting the divine working within. The virtue-regulation imperative is therefore not merely personal holiness but the exterior honor owed to the indwelling King for the sake of those who might otherwise approach.
2 Corinthians 4:6–7 (the treasure in clay jars, showing that the surpassing power belongs to God) is the humility complement to the palace-image: the jar is clay, the treasure is divine — the cracked exterior is the clay-jar’s frailty that should not obscure the treasure but point to the power that belongs to God.
Synthesis Conclusion
The dominant biblical imagination in June 18 is the body-as-temple / living-sacrifice tradition (Rom 12:1, 1 Cor 6:19–20, 2 Cor 4:10, 1 Cor 3:16–17) for the glory-from-every-particle and cracked-palace doctrines; the union-and-consummation tradition (2 Thess 1:12, Eph 5:25–27, Malachi 3:2–3) for the UCM-1 advance; and the indwelling-presence tradition (John 14:17–18, Col 3:3, Phil 1:6) for the interior-seeing consolation.
The scriptural traditions most load-bearing are: (1) Romans 12:1 and 1 Corinthians 6:19–20 together as the body-as-living-sacrifice and glorify-God-in-your-body imperatives — these give the glory-from-every-particle doctrine its most direct canonical form; (2) 2 Thessalonians 1:12 (mutual glorification of the consummation-state) as the UCM-1 advance’s anchor — the consummation is defined by this mutual glorification, distinguishing it from union’s one-directional reception; (3) Philippians 1:6 as the consolation’s foundation and the forward bridge — the work begun will be completed, and Hogan’s specification of Volume 20+ as the completion’s horizon gives this the most concrete doctrinal timeline in the late Volume 4 sequence.
The three findings of most theological significance from the combined analysis are: (1) UCM-1 receives its most intimate personal articulation — the privation as the consuming mechanism of the union-to-consummation transition, named explicitly by the Lord as purposive (“consuming you for love of Me”); (2) The interior-seeing’s uniqueness claim — “no other saint apart from our Blessed Mother could say that,” which is the most doctrinally specific statement of Luisa’s singular position in the corpus since the HOG-1 (head-of-generation doctrine, January 24); (3) The cracked-palace image as the LT-1 condition’s direct moral-aesthetic consequence — the indwelling establishes a public obligation: the exterior behavior is the King’s palace-face, and every visible fault dishonors the One within.
Observation Notes
See this note in volume context →
04-1901-06-18
VIP — Hogan explicit designation: “I have a VIP on this one — we are obliged to give glory to God in everything we are.” The VIP content covers the entire entry: glory from every particle, the union-to-consummation transition, and the cracked-palace moral-aesthetic imperative.
UCM-1 — most intimate personal application: consuming privation as the consummation-mechanism: June 18 gives the UCM-1 (union-to-consummation) tracking item its most intimate personal articulation: “from the state of union one passes on to another one, which is that of consummation… I use this also for your own profit, which is not only that of keeping you united with Me, but of consuming you for love of Me.” The privation is the consuming fire of the consummation-transition — not withdrawing the union but burning off what remains of the self not yet fully given. 2 Thessalonians 1:12 (the mutual glorification that is the consummation-state’s defining feature) and Malachi 3:2–3 (the refining fire) are the doctrinal anchors. Hogan’s forward bridge: “beyond Volume 20 this heroism is perfectly normal for her” — Philippians 1:6 grounds the completion.
Singular interior-seeing — uniqueness claim for Luisa: Jesus states: “not one day has yet come in which you can say that you have not seen Me perfectly.” Hogan’s explicit gloss: “no other saint apart from our Blessed Mother could say that.” This is the most doctrinally specific statement of Luisa’s singular position in the corpus since the HOG-1 (January 24) and DW-MARY-1 (September 9) disclosures. The interior-seeing is the LT-1 (living-tabernacle) condition’s most personal confirmation: the Lord is always seen from the interior because He constitutively dwells there.
Soft citation note — 1 Corinthians 3:12–15 (Hogan cites “2 Corinthians 5, I think it is”): Hogan opens with the gold/straw building metaphor, acknowledging uncertainty (“I think it is 2 Corinthians 5”). The gold/silver/wood/hay/straw building tested by fire is 1 Corinthians 3:12–15, not 2 Corinthians 5. 2 Corinthians 5 contains the earthly-tent / heavenly-dwelling metaphor (vv. 1–4). Not counted as a citation correction since Hogan flagged her own uncertainty; recorded for reference.