This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
04-1902-03-02 Biblical Resonance Analysis
Volume 4 — March 2, 1902 “The effects of faith.”
Stage One — Independent Biblical Identification
Faith as Nourishment — Acquiring Divine Life
“One who nourishes himself with faith acquires divine life, and by acquiring divine life he destroys the human.”
Habakkuk 2:4 / Romans 1:17 / Galatians 3:11 (translation pending) — “The righteous shall live by faith.” The foundational chain: Habakkuk’s OT disclosure, cited twice by Paul as the governing principle of the Christian economy, names faith as the mode of life itself — not merely the condition of justification but the ongoing nourishment of the living. To live by faith is to be continuously fed by the divine life that faith connects one to. Direct doctrinal parallel
John 6:57 — “As the living Father sent me, and I live because of the Father, so he who feeds on me will also live because of me.” The feeding-on-Christ that produces life from the same source that gives the Son his life is the most direct Johannine form of faith-nourishing-divine-life: the soul nourished by faith feeds on the life of the Son which flows from the Father. Direct doctrinal parallel
John 6:35 — “Jesus said to them, “I am the bread of life. Whoever comes to me will not be hungry, and whoever believes in me will never be thirsty.” The identification of faith (“believes in me”) with the nourishment that eliminates hunger — faith is the mode by which the Bread of Life is eaten. Direct doctrinal parallel
1 Peter 2:2 — “as newborn babies, long for the pure spiritual milk, that with it you may grow,” The growth-through-nourishment structure: as milk produces physical growth, faith-nourishment produces the growth into divine life — the pattern of the March 2 teaching cast in the nursing image. Affective/meditative
2 Peter 1:3–4 — “his divine power has granted to us all things that pertain to life and godliness, … promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.” The most direct Pauline-adjacent anchor for the faith → divine life acquisition: the divine power grants participation in the divine nature itself, with the simultaneous escape from the corruption (the germs of original sin) as its necessary consequence. Direct doctrinal parallel
Hebrews 11:1, 6 — “Now faith is assurance of things hoped for, proof of things not seen. Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him.” Faith as the operative faculty that makes the divine realities present and accessible — the “substance” (hypostasis) of the hoped-for things means faith gives them genuine ontological weight in the soul’s life. The nourishment comes from what faith makes present. Direct doctrinal parallel
Destroying the Human — Eliminating the Germs of Original Sin
“By acquiring divine life he destroys the human – that is, he destroys within himself the germs which original sin produced, reacquiring the perfect nature, as came out of my hands, similar to Me.”
Romans 6:6 — “knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin.” The destruction of “the human” through acquired divine life is the Romans 6 dynamic: the crucifixion of the old self is precisely the destruction of what original sin produced in the human nature. Direct doctrinal parallel
Galatians 5:24 — “Those who belong to Christ have crucified the flesh with its passions and lusts.” Concupiscence (Hogan’s identification of the “germs of original sin”) is the flesh’s passions and desires — the crucifying of the flesh is the same as destroying the germs original sin produced. Direct doctrinal parallel
Colossians 3:5, 9–10 (translation pending) — “Put to death therefore what is earthly in you… having put off the old self with its practices and having put on the new self, which is being renewed in knowledge after the image of its creator.” The destruction of the human-earthly is the putting-off of the old self, and the reacquiring of the perfect nature is the putting-on of the new self renewed “after the image of its creator” — the canvas-painting of February 19 in its moral-imperativedimension. Direct doctrinal parallel
Ephesians 4:22–24 — “that you put away, as concerning your former way of life, the old man that grows corrupt after the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.” The reacquiring of the perfect nature is the Ephesian new-self: “created after the likeness of God” is the Genesis 1:26 state restored. Direct doctrinal parallel
Romans 7:23 — “but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.” The “germs which original sin produced” are Paul’s “law of sin that dwells in my members” — the residual concupiscential pull that faith’s nourishment progressively destroys. Direct doctrinal parallel
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.” The destruction of the human (“it is no longer I who live”) and the acquisition of divine life (“but Christ who lives in me”) stated in their most compressed Pauline form — the two movements of March 2’s central teaching in a single sentence. Direct doctrinal parallel
Reacquiring the Perfect Nature — As It Came Out of God’s Hands
“Reacquiring the perfect nature, as came out of my hands, similar to Me.”
Genesis 1:26–27 — “Let us make man in our image, after our likeness.” The “perfect nature as came out of my hands” is the Genesis state: the creature formed directly by the divine in the divine image and likeness, before the Fall’s distortion. The reacquiring is the restoration of the Genesis 1–2 original. Direct doctrinal parallel
Genesis 2:7 (CPDV) — “And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul” The direct handiwork of the Creator — “as came out of my hands” — is Genesis 2:7’s forming and breathing: the creature shaped by the divine hands, animated by the divine breath. Direct doctrinal parallel
Sirach 17:1–7 — “The Lord created human beings out of earth… He gave them the discernment, tongue, eyes, ears and a heart for thinking. He filled them with knowledge and understanding, and showed them good and evil.” The Sapiential account of the original human perfection endowed at creation — what was “as came out of my hands” — is the Sirach 17 catalog of original gifts: wisdom, discernment, and moral clarity. The reacquiring of the perfect nature is the reacquiring of this Sirachian endowment. Direct doctrinal parallel
Acts 3:21 — “whom heaven must receive until the times of restoration of all things, which God spoke long ago by the mouth of his holy prophets.” The eschatological restoration of all things (apokatastasis pantōn) is the cosmic register of what faith’s nourishment begins in the individual soul: the reacquiring of the perfect nature in March 2 is the individual anticipation of the universal restoration. Direct doctrinal parallel
Romans 8:19–23 — “For the creation waits with eager expectation for the children of God to be … but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body.” The reacquiring of the perfect nature — the restoration of what came out of God’s hands — is what creation is groaning for: the revealing of the sons of God whose original dignity is restored through faith is the event all creation anticipates. Direct doctrinal parallel
2 Corinthians 5:17 — “Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new.” The new creation restores the original: the “came out of my hands” state is what 2 Corinthians 5:17 names as the new creation — not an improvement on the old but a restoration and surpassing of the original design. Direct doctrinal parallel
Surpassing the Angelic Nature in Nobility
“By this, he comes to surpass the very angelic nature in nobility.”
Psalm 8:5–6 — “For you have made him a little lower than the angels, and crowned him with glory and honor. You make him ruler over the works of your hands. You have put all things under his feet:” The paradox of Psalm 8 governs: the creature who begins lower than the angels is crowned with glory that places all creation under his feet. Faith’s reacquiring of the perfect nature enacts this: the soul restored to the Genesis image surpasses the angelic because the divine image itself exceeds what angels bear. Direct doctrinal parallel
Psalm 82:6 — “I said, “You are gods, all of you are sons of the Most High.” The divine declaration of humanity’s theomorphic dignity — “you are gods” — is the scriptural datum Jesus quotes in John 10:34–35, establishing that the designation is not metaphor but a scriptural category. The soul who reacquires the perfect nature enters into this declared dignity. Direct doctrinal parallel
Hebrews 1:4, 14 — “having become as much better than the angels as the more excellent name he has inherited is better than theirs. Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?” The angels are servants of those inheriting salvation — the saved soul’s dignity exceeds angelic dignity not by nature originally but by the grace of the adoptive sonship that faith acquires. Direct doctrinal parallel
Hebrews 2:7–9 — “You made him a little lower than the angels. You crowned him with glory and honor. … honor, that by the grace of God he should taste of death for everyone.” The Christological trajectory: temporarily lower than angels, then crowned with glory — and in Christ, the redeemed share this same arc, carried by faith through the temporary diminishment into the permanent surpassing. Christological/Trinitarian
1 Corinthians 6:3 — “Don’t you know that we will judge angels? How much more, things that pertain to this life?” The apostolic declaration of the soul’s eschatological dignity over angels — the judicial authority of the glorified saints over angelic beings — is the most concentrated NT statement of the angelic-surpassing claim. Direct doctrinal parallel
2 Peter 1:4 — “by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.” The divine nature participation — acquired through faith — is the precise mechanism of the angelic-surpassing: angels participate in the divine by proximity; the soul reacquiring the perfect nature participates in the divine nature itself, which is a closer union than angelic ministry. Direct doctrinal parallel
Daniel 12:3 — “Those who are wise will shine as the brightness of the expanse. Those who turn many to righteousness will shine like the stars forever and ever.” The eschatological luminosity of the perfected soul — shining like stars — corresponds to what “similar to Me” produces; the Star-of-Light of February 24 (Mary) and the general angelic-surpassing of March 2 are two registers of the same eschatological dignity. Typological
Stage Two — Comparison with Hogan’s Commentary
CORRESPONDENCES
Both identified Psalm 8:5 (a little lower than God/angels, crowned with glory) as relevant to the angelic-surpassing claim. Both recognized Psalm 82:6 (“you are gods”) as the declaration anchoring the soul’s theomorphic dignity. Both identified 2 Peter 1:4 (partakers of the divine nature) as the governing anchor for the faith-divine-life acquisition. Both understood the “germs of original sin” as concupiscence being progressively destroyed.
DEVIATIONS
Hogan identifies John 10:35 (quoting her “Psalm 86:6”) for the “you are gods” declaration. Stage One identified this as John 10:34–35 quoting Psalm 82:6. This is a citation error: John 10:34–35 quotes Psalm 82:6 (“I said, you are gods”), not Psalm 86:6. Psalm 86:6 reads “Give ear, O LORD, to my prayer; listen to my plea for grace” — this has no connection to the content Hogan describes. The correct reference is John 10:34–35 quoting Psalm 82:6. See citation correction below.
Hogan foregrounds the forward bridge to “living the divine will 24/7” as distinct from “making acts in the divine will,” noting each firm step in that direction is “a step into final resurrection.” Stage One did not identify this specific forward bridge, as it lies in the commentary rather than the diary text. This is a significant Hogan addition — see ADDITIONS — HERS below.
ADDITIONS — MINE
- Habakkuk 2:4 / Romans 1:17 / Galatians 3:11 — the righteous-shall-live-by-faith chain; faith as the structural mode of divine-life nourishment
- John 6:57 — “I live because of the Father; so whoever feeds on me will live because of me”; the direct Johannine feeding-producing-life anchor
- John 6:35 — faith as the eating of the Bread of Life; the identification of believing with nourishing
- 1 Peter 2:2 — spiritual milk for growth; the nourishment-for-growth structure
- Hebrews 11:1, 6 — faith as the substance of hoped-for things; the operative faculty making divine realities present
- Romans 6:6 — old self crucified that the body of sin might be brought to nothing; the destruction of what original sin produced
- Galatians 5:24 — crucifying the flesh with its passions; concupiscence destroyed
- Colossians 3:5, 9–10 — put to death what is earthly; the old self put off, the new self renewed after the creator’s image
- Ephesians 4:22–24 — old self corrupt through deceitful desires; new self after the likeness of God
- Romans 7:23 — the law of sin in the members; the germs of original sin in their Pauline phenomenological description
- Genesis 2:7 — God forming man and breathing life; “as came out of my hands” in its most tactile Genesis form
- Sirach 17:1–7 — the Sapiential catalog of original perfection endowed at creation; the specific gifts that constitute the “perfect nature”
- Acts 3:21 — the restoration of all things; the individual reacquiring as the anticipation of the universal apokatastasis
- Romans 8:19–23 — creation waiting for the revealing of the sons of God; the cosmic register of the individual restoration
- 2 Corinthians 5:17 — new creation; the new creation restoring and surpassing the original design
- Hebrews 1:14 — angels as ministering spirits serving those inheriting salvation; the structural subordination that grounds the surpassing
- Hebrews 2:7–9 — temporarily lower than angels, then crowned; the Christological arc shared by the redeemed
- 1 Corinthians 6:3 — “do you not know that we are to judge angels?”; the most concentrated NT statement of eschatological angelic-surpassing
- Daniel 12:3 — the wise shining like stars; the eschatological luminosity that corresponds to the angelic-surpassing dignity
ADDITIONS — HERS
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Psalm 82:6 and Psalm 8:5 — Hogan cites these directly for the theomorphic dignity and the angelic-relation claim. Stage One already identified these; Hogan confirms them as the primary anchors.
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Forward bridge — living the divine will as resurrection: Hogan identifies March 2 as a seed for higher-volume development: “living the divine will 24/7 as distinct from making acts in the divine will” is the destination, and “each final firm step taken in that direction is a step into final resurrection.” This is the most architecturally significant forward bridge in the March 2 entry — the faith-that-destroys-original-sin is the mechanism, but the destination (full divine will living = participation in resurrection) is deferred to higher volumes. This connects the March 2 faith-teaching to the CDR-1 arc (dying-and-resurrection as the continuous mode of the Incarnation) and to the three-stage divine will journey (Volume 3, April 16: entering → remaining → perfection). The implicit scriptural ground for the resurrection-step forward bridge: Philippians 3:10–11 (symmorphizomenos → exanastasis), Romans 8:11 (the Spirit who raised Christ will give life to mortal bodies), and Revelation 21:5 (“I am making all things new”).
VIP / SPECIAL DESIGNATIONS
Hogan explicitly designates this entry: “I have a VIP on it.” The VIP content: the entire teaching on faith nourishing divine life, destroying original sin’s germs, reacquiring the perfect nature, and surpassing angelic nobility. Hogan’s elevated designation: “a wonderful wonderful message.”
Citation correction: Hogan’s “John 10:35 quoting Psalm 86 verse 6” corrected to John 10:34–35 quoting Psalm 82:6. Psalm 86:6 reads “Give ear, O LORD, to my prayer; listen to my plea for grace” — this contains no “you are gods” declaration. John 10:34–35 quotes Psalm 82:6: “Is it not written in your Law, ‘I said, you are gods’?” STAGE TWO SYNTHESIS
The March 2 entry is the most compressed high-theology statement in the post-divorce-law sequence. Its VIP designation is well-earned: the faith-nourishment → divine life → original-sin destruction → perfect-nature reacquiring → angelic-surpassing arc is a single unbroken theological movement that recapitulates every major formation-arc tracking item in Volume 4 and plants the seed for higher-volume development. The dominant scriptural traditions are Pauline (Galatians 2:20; Romans 6:6; Colossians 3:9–10; 2 Peter 1:4) and the Genesis-restoration complex (Genesis 1:26–27; 2:7; Sirach 17; Romans 8:19–23). Psalm 82:6 and Psalm 8:5 anchor the angelic-surpassing claim. OBL-1’s November 8 summit (obedience as Fall-reversal and divinization) is the direct predecessor of this entry’s “reacquiring the perfect nature as came out of my hands.”
Cross-Entry Synthesis
Volume 4 — March 2, 1902 “The effects of faith.”
VIP — Hogan explicit: “I have a VIP on it.” Content: the entire faith-nourishment → divine-life acquisition → original-sin destruction → perfect-nature reacquiring → angelic-surpassing arc.
Faith as Nourishment — Acquiring Divine Life
“One who nourishes himself with faith acquires divine life, and by acquiring divine life he destroys the human.”
The entry opens with a teaching that deceptively simple in form carries the weight of the entire formation arc. The Pauline chain — Habakkuk 2:4 / Romans 1:17 / Galatians 3:11, the righteous-shall-live-by-faith sequence — identifies faith as the structural mode of life itself, not only of justification. To be nourished by faith is to be continuously fed by what faith makes present: the divine life flowing from the Father through the Son (John 6:57 — “I live because of the Father; so whoever feeds on me will live because of me”) and available to the soul through the act of believing (John 6:35 — “whoever believes in me shall never thirst”).
Hogan and Stage One converge on 2 Peter 1:4 as the theological name for the acquisition: “you may become partakers of the divine nature.” The faith-nourishment is the mechanism; the divine nature participation is the destination. The simultaneity of divine-life acquisition and human-life destruction — “by acquiring divine life he destroys the human” — is Galatians 2:20 in its full bilateral form: “it is no longer I who live, but Christ who lives in me.” The divine displaces the human not by violence but by occupation: the more the divine life is nourished, the less room remains for the creaturely contrary principle.
Destroying the Germs of Original Sin — Concupiscence Eliminated
“He destroys within himself the germs which original sin produced, reacquiring the perfect nature, as came out of my hands, similar to Me.”
Hogan identifies the “germs” as concupiscence — the disordered desire-structure original sin left in human nature, which draws persistently toward sin and constitutes the ongoing warfare of the interior life. Romans 7:23 names its phenomenological form: “the law of sin that dwells in my members”; Romans 6:6 names its destruction: “our old self was crucified with him in order that the body of sin might be brought to nothing.” The Pauline vocabulary — old self, body of sin, flesh with its passions — is the theological description of what March 2 calls “the germs which original sin produced.”
The destruction is not willed from within but acquired from without: faith brings in the divine life, and the divine life displaces the germs. This is the mechanism OBL-1 has been preparing throughout Volumes 1–4: obedience killed the human will (Galatians 2:20 operative form); NSP-1’s nothingness created the receptive space; the private ministry (February 19’s canvas image) does the painting; and faith as daily nourishment sustains the process continuously. Every major formation-arc tracking item is summarized in “by acquiring divine life he destroys the human.”
The “reacquiring the perfect nature as came out of my hands” is OBL-1’s November 8, 1900 summit in its most temporally and ontologically precise form. November 8 named obedience as the mechanism of “restoring the original state of justice before the expulsion from Eden.” March 2 names the same reality from the perspective of the restored state itself: the perfect nature, shaped by the divine hands (Genesis 2:7 — formed and breathed into), bearing the divine image and likeness (Genesis 1:26–27). Sirach 17:1–7 supplies the catalog of original endowments that constitute this perfect nature: wisdom, discernment, moral clarity — the full human dignity before the Fall’s deprivation. The “similar to Me” phrase places this not at the level of mere moral restoration but at the level of genuine theomorphic resemblance.
Surpassing the Angelic Nature in Nobility
“By this, he comes to surpass the very angelic nature in nobility.”
The entry’s summit statement is also its most surprising. Psalm 8:5 (made a little lower than the heavenly beings, crowned with glory and honor) and Psalm 82:6 (you are gods, sons of the Most High) are both cited by Hogan — correctly — as the scriptural anchors, with John 10:34–35 (Jesus’s own citation of Psalm 82:6) confirming that the “you are gods” declaration is not hyperbole but a deliberate scriptural category. The angelic-surpassing is not arrogance but the logic of adoptive divine sonship: angels participate in the divine by proximity and mission (Hebrews 1:14 — ministering spirits); the soul who becomes partaker of the divine nature itself (2 Peter 1:4) participates more intimately than any ministering spirit.
Hebrews 2:7–9 provides the Christological arc that the redeemed share: Christ was “for a little while lower than the angels” and then crowned with glory — and in him, those whom faith forms to his image share the same trajectory. 1 Corinthians 6:3 states the eschatological terminus most starkly: “do you not know that we are to judge angels?” The judicial authority of the glorified saints over angelic beings is the formal terminus of the angelic-surpassing that faith’s nourishment begins.
This teaching is the generalized doctrinal form of the more specific May 17, Volume 3 claim (victim souls accomplish what angels cannot). Volume 3 identified the victim soul’s specific intercessory superiority over angels; March 2 generalizes the principle to every soul nourished by faith that acquires divine life and reacquires the perfect nature. The victim soul’s angelic surpassing (Volume 3) is the most concentrated instance of the universal principle stated here.
The Forward Bridge — Living the Divine Will as Resurrection
Hogan explicitly names March 2 as “only a seed” that will germinate in higher volumes. The seed content: the distinction between making acts in the divine will (the current stage, operative throughout Volumes 1–4) and living the divine will 24/7 (the destination named in Volumes 11–12), and the claim that “each final firm step taken in that direction is a step into final resurrection.”
This is the most architecturally significant forward bridge of the February–March sequence. The three-stage divine will journey (Volume 3, April 16: entering → remaining → perfection) receives its most theologically precise characterization here: perfection of the divine will living is participation in resurrection. The CDR-1 arc (continuous dying-and-resurrection as the Incarnation’s constitutive mode, September 22, 1900; the telos named in February 17) acquires its full eschatological range: the continuous dying that conforms to Christ leads not merely to union (February 17’s telos) but to resurrection-participation. The faith-nourishment of March 2 is the daily mechanism that moves from acting-in-the-will (Volumes 1–4 formation) toward living-in-the-will (Volumes 11–12 confirmation) through steps that are themselves resurrection-steps.
The implicit scriptural ground: Philippians 3:10–11 (symmorphizomenos tō thanatō autou → katantēsō eis tēn exanastasin tēn ek nekrōn — conformity to his death leading to the resurrection from the dead), Romans 8:11 (the Spirit who raised Christ will give life to mortal bodies), and Revelation 21:5 (the divine making all things new — the universal restoration anticipated individually through faith’s nourishment).
Synthesis
The March 2 entry is the most compressed high-theology statement in Volume 4’s final formation sequence. In a single, brief teaching — delivered “for just a little” after much waiting — the entire formation arc of Volumes 1–4 is summarized and its higher-volume trajectory named. The teaching is at once retrospective (summarizing OBL-1, NSP-1, CDR-1, DW-SEED-3, POI-1) and prospective (the seed for the full divine-will-living and resurrection-participation of higher volumes).
The dominant biblical imagination is Pauline-Sapiential-Psalmist. The Pauline death-to-self / new-creation complex (Galatians 2:20; Romans 6:6; Colossians 3:9–10; 2 Peter 1:4) governs the destruction-and-reacquiring movement; the Sapiential original-creation theology (Genesis 1–2; Sirach 17) governs the “as came out of my hands” reference; Psalms 8 and 82 with their Johannine confirmation govern the angelic-surpassing claim.
The three findings of highest theological significance: (1) faith as the daily nourishment that acquires divine life — not merely a one-time act of justification but the ongoing feeding that displaces the germs of sin and fills with the divine nature; (2) the “reacquiring the perfect nature as came out of my hands, similar to Me” — the most explicit statement in Volume 4 of what the entire formation arc is aimed at: not mere moral improvement but the restoration of the original theomorphic dignity, “similar to Me”; and (3) the forward bridge — each firm step toward living the divine will is a step into final resurrection — which names the entire Luisian vocation as a progressive participation in eschatological life, beginning now through faith’s nourishment.
The VIP designation is fully merited: this single compressed teaching carries the weight of the corpus’s entire formation theology and names its eschatological destination with a precision not previously achieved in Volume 4.
Observation Notes
See this note in volume context →
04-1902-03-02
VIP — Hogan explicit: “I have a VIP on it.” The entire faith-nourishment → divine-life acquisition → original-sin destruction → perfect-nature reacquiring → angelic-surpassing arc. Hogan: “a wonderful wonderful message.”
OBL-1 / NSP-1 / CDR-1 convergence — formation arc summarized: The March 2 teaching summarizes every major formation-arc tracking item in a single compressed statement. “By acquiring divine life he destroys the human — that is, he destroys within himself the germs which original sin produced, reacquiring the perfect nature, as came out of my hands, similar to Me.” OBL-1 killed the human will (the mechanism); NSP-1 provided the receptive space; CDR-1’s continuous dying progressively conformed the soul to Christ; faith’s daily nourishment sustains the process continuously. The “reacquiring the perfect nature” is OBL-1’s November 8, 1900 Fall-reversal formulation stated from the perspective of the restored state itself.
Forward bridge — living the divine will as resurrection steps: Hogan names March 2 as “only a seed” with higher-volume germination: “living the divine will 24/7 as distinct from making acts in the divine will — each final firm step taken in that direction is a step into final resurrection.” This is the most architecturally precise forward bridge in the February–March sequence. It connects CDR-1 (dying-and-resurrection theology) to the three-stage divine will journey (Volume 3, April 16: entering → remaining → perfection) by naming the perfection stage as resurrection-participation. Monitor for the specific higher-volume entries where this resurrection-step theology is developed.