This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
06-1904-05-30 Biblical Resonance Analysis
Volume 6 — May 30, 1904 “The Passion serves as garment for man. Pride transforms the images of God into demons.”
Stage One — Independent Biblical Identification
Pride: The Wall of Division and the Demonic Transformation of God’s Images
“My daughter, how much ruin pride causes in souls! It is enough to tell you that it forms a wall of division between the creature and God, and from images of Me it transforms them into demons.”
Isaiah 14:12–15 — “How you have fallen from heaven, shining one, son of the dawn! How you are cut down to the ground, who laid the nations low! You said in your heart, “I will ascend into heaven! I will exalt my throne above the stars of God! I will sit on the mountain of assembly, in the far north! I will ascend above the heights of the clouds! I will make myself like the Most High!” Yet you shall be brought down to Sheol, to the depths of the pit.” The archetypal pride-transformation is named here: the most exalted angelic being, through pride’s “I will ascend,” becomes the adversary. Jesus’s disclosure — that pride transforms images of God into demons — is the cosmic original being restated at the level of the individual soul. Every soul that chooses pride is repeating the Luciferian trajectory. Typological
Ezekiel 28:17 — “Your heart was lifted up because of your beauty. You have corrupted your wisdom by reason of your splendor. I have cast you to the ground. I have laid you before kings, that they may see you.” The king of Tyre as the second great scriptural typology of pride-as-demonic-transformation: beauty and wisdom, the highest created goods, become the very instruments of pride’s corruption. The image-to-demon transformation operates through what was most glorious. Typological
Isaiah 59:2 — “But your iniquities have separated you and your God, and your sins have hidden his face from you, so that he will not hear.” The wall of division between creature and God named explicitly: it is sin, and pride as the root sin, that constitutes the separation. The entry’s “wall of division” is this hidden face — the structural condition of the proud soul before God. Direct doctrinal parallel
Genesis 1:26–27 — “Then God said, ‘Let us make mankind in our image, in our likeness’… So God created mankind in his own image, in the image of God he created them.” The “images of Me” that pride transforms into demons are the imago Dei creatures of this founding act. Pride does not merely deface the image — it inverts it into its opposite: from bearing God’s likeness to bearing the adversary’s. The entry names the most radical inversion possible within creation. Direct doctrinal parallel
James 4:6 — “But he gives more grace. Therefore it says, “God resists the proud, but gives grace to the humble.” The wall of division formed by pride is given its most compressed doctrinal form: God is structurally opposed to pride, and the proud soul stands in this divine opposition as its permanent condition — not merely unheard but actively resisted by the one from whom all good proceeds. Direct doctrinal parallel
Sirach 10:12–13 — “It is the beginning of pride when a man departs from the Lord. His heart has departed from him who made him. For the beginning of pride is sin. He who keeps it will pour out abomination. For this cause the Lord brought upon them strange calamities and utterly overthrew them.” Pride as departure from God — the first and root movement of the wall’s construction. The entry’s two effects of pride (wall of division; image-to-demon transformation) map exactly onto Sirach’s two movements: departure from God (the wall) and pouring out abomination (the demonic transformation). Direct doctrinal parallel
The Passion as Garment-Gift: Disclosure, Fear, Accountability, and Assurance
“my Passion serves as garment for man, which covers his greatest miseries, embellishes him and gives back to him all the good of which he had deprived himself and had lost because of sin. So I give it to you as gift, that you may use it for yourself and for whomever you want.”
Genesis 3:21 (CPDV) — “The Lord God also made for Adam and his wife garments from skins, and he clothed them” The proto-garment: God covering the nakedness that sin produced. The Passion-garment is the eschatological fulfillment of this first divine clothing-act — what God did materially at Eden’s exit he does perfectly through the Passion. The “nakedness stripped of virtues” the entry names is the Adamic nakedness now named in its interior form, and the Passion-garment is its complete remedy. Typological
Zechariah 3:3–5 — “Now Joshua was clothed with filthy garments, and was standing before the angel. He answered and spoke to those who stood before him, saying, “Take the filthy garments off him.” To him he said, “Behold, I have caused your iniquity to pass from you, and I will clothe you with rich clothing.” I said, “Let them set a clean turban on his head.” So they set a clean turban on his head, and clothed him; and the LORD’s angel was standing by.” The OT garment-exchange prototype: filthy garments of sin removed; fine garments of divine gift put on. The entry’s sequence (miseries covered, embellished, good restored) maps onto the three stages of the Zechariah exchange — stripping, covering, adorning. Typological
Isaiah 61:10 — “I will greatly rejoice in the LORD! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me with the robe of righteousness, as a bridegroom decks himself with a garland and as a bride adorns herself with her jewels.” The Passion as garment of salvation and robe of righteousness — embellishing and beautifying as the entry specifies. The bridal adornment register connects the Passion-garment to the eschatological marriage of the Lamb. Direct doctrinal parallel
2 Corinthians 5:21 — “For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God.” The great exchange is the theological ground of the garment’s function: Christ takes the misery and sin; the soul receives his righteousness — the covering, enriching, beautifying, and remedying all proceeding from this single transactional movement. Direct doctrinal parallel
Romans 13:14 — “But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.” The Pauline imperative form of the Passion-garment: Christ himself is the covering — not merely his merits applied externally but his whole person donned as the soul’s defining investment. Direct doctrinal parallel
Galatians 3:27 — “For as many of you as were baptized into Christ have put on Christ.” Baptism as the foundational putting-on of Christ — the Passion-garment-gift given to Luisa is the deepening and personalizing of what baptism established: the same structural clothing given in its most intimate, personally entrusted form. Direct doctrinal parallel
Isaiah 53:4–5 — “Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed.” The Passion’s covering and healing function: the suffering borne by Christ is precisely the garment of peace and healing — covering with what he has taken upon himself. Direct doctrinal parallel
1 Corinthians 1:30 — “Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption,” Christ as the fourfold treasury: wisdom, righteousness, holiness, redemption — corresponding precisely to the entry’s fourfold application of the garment: covering nakedness (righteousness), enriching (wisdom’s treasury), beautifying (holiness), remedying all evils (redemption). Direct doctrinal parallel
“a great fear came to me in seeing the greatness of the gift, fearing that I might not be capable of using this gift and therefore I might displease the Giver… if it is necessary to apply it to someone and I do not do it, what strict account would You not ask of me?”
Matthew 25:14–30 (paraphrase) — The parable of the talents: judgment pronounced on the servant who buried his talent — “you wicked, lazy servant” — precisely because he failed to use what was entrusted to him. Luisa’s fear of receiving the Passion-gift and failing to apply it to those who need it is the fear of the buried talent: the immensity of the gift heightens the accountability proportionally. Direct doctrinal parallel
Luke 12:48 — “but he who didn’t know, and did things worthy of stripes, will be beaten with few stripes. To whomever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.” The governing principle of Luisa’s fear stated explicitly: the gift of the Passion-garment for communal application is precisely an “entrusting of much” — and the account she fears (“what strict account would You not ask of me?”) is Luke 12:48’s proportional accountability. Direct doctrinal parallel
Ezekiel 3:17–21 — “Son of man, I have made you a watchman to the house of Israel. Therefore hear the word from my mouth, and warn them from me. When I tell the wicked, ‘You will surely die;’ and you give him no warning, nor speak to warn the wicked from his wicked way, to save his life, that wicked man will die in his iniquity; but I will require his blood at your hand. Yet if you warn the wicked, and he doesn’t turn from his wickedness, nor from his wicked way, he will die in his iniquity; but you have delivered your soul.” “Again, when a righteous man turns from his righteousness and commits iniquity, and I lay a stumbling block before him, he will die. Because you have not given him warning, he will die in his sin, and his righteous deeds which he has done will not be remembered; but I will require his blood at your hand. Nevertheless if you warn the righteous man, that the righteous not sin, and he does not sin, he will surely live, because he took warning; and you have delivered your soul.” The watchman’s responsibility: failure to warn when equipped to warn makes the watchman culpable for the deaths he could have prevented. Luisa fears this structure exactly — given the garment-gift for others, and failing to apply it, she fears being accountable for the misery she could have covered. Typological
Philippians 4:13 — “I can do all things through Christ who strengthens me.” Jesus’s reassurance — “the Giver Himself will give you the grace not to keep the gift He has given you as useless” — is this principle applied to the specific gift: the divine enablement accompanies the divine entrusting. Direct doctrinal parallel
2 Corinthians 9:8 — “And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work.” The sufficiency of divine provision for every work to which the gift is directed — the Giver’s grace enabling the gift’s use is this abundant blessing governing every application of the Passion-garment. Direct doctrinal parallel
“this garment wants to signify nothing other than all that Our Lord operated, earned and suffered, in which the creature finds the garment to cover her nakedness stripped of virtues, and riches with which to enrich herself, beauties to render herself beautiful and to embellish herself, and the remedy for all her evils.”
Colossians 2:9–10 — “For in him all the fullness of the Deity dwells bodily, and in him you are made full, who is the head of all principality and power.” The Passion encompasses all that the incarnate fullness of the Deity operated, earned, and suffered — making the garment-gift inexhaustible: the fullness that dwells bodily in Christ is the fullness available in the garment. Christological/Trinitarian
Ephesians 1:7 — “In him we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” “All that Our Lord operated, earned and suffered” is this treasury of redemption and grace — the “riches with which to enrich herself” the entry names are these riches of God’s grace made available through the blood. Direct doctrinal parallel
Stage Two — Comparison with Hogan’s Commentary
CORRESPONDENCES
Matthew 25:14–30 — Both identified. Hogan cites the parable of the talents explicitly as the ground of Luisa’s fear of unused gifts; Stage One identifies the same passage. No framing difference: the accountability-for-entrusted-gifts structure governs both readings.
Pride as root cause of the angelic fall and human blindness — Both develop this. Hogan traces the connection explicitly: pride brought down one third of the angelic host; pride is always first among the seven deadly sins; Satan has room to interfere wherever pride rules. Stage One grounds the same analysis in Isaiah 14:12–15, Ezekiel 28:17, and Sirach 10:12–13. The framing difference: Hogan emphasizes the Passion’s humility as the specific antidote to pride (“by his humility, he crushed the pride that was crushing the human race”); Stage One emphasizes the imago Dei inversion as the doctrinal content of the image-to-demon transformation.
Humility of the Passion as the counter-pole to pride — Hogan develops this at length (17:31–18:13): “he took all the abuse that was given to him and by his humility, he crushed the pride.” Stage One does not identify this as a separate movement but the implicit scriptural background is Philippians 2:3–8 (kenotic humility) and 1 Peter 5:5–6 (humble yourselves under God’s mighty hand). This is a Hogan addition.
DEVIATIONS
Hogan cites Ezekiel 16 for the prophet’s responsibility if he fails to warn. Ezekiel 16 is the allegory of Jerusalem as an unfaithful wife and contains no watchman passage. The content Hogan describes — the prophet held responsible for his people’s sins if he fails to warn them — is Ezekiel 3:17–21 (and its parallel at 33:7–9). This is a chapter error within Ezekiel; see citation correction below.
ADDITIONS — MINE
- Isaiah 14:12–15 — the Luciferian pride-to-demonic-transformation as the cosmic original of the image-to-demon trajectory named in the entry
- Ezekiel 28:17 — king of Tyre as the second typological form of pride-as-demonic-transformation (beauty and wisdom corrupted)
- Isaiah 59:2 — the wall of division between creature and God named explicitly as sin’s structural effect
- Genesis 1:26–27 — imago Dei as the created condition that pride inverts into demonic likeness
- James 4:6 — God structurally opposed to the proud as the doctrinal compact of the wall’s effect
- Sirach 10:12–13 — pride as departure from God and root of all sin
- Genesis 3:21 — the proto-garment as the typological anticipation of the Passion-garment
- Zechariah 3:3–5 — the garment-exchange prototype (filthy garments replaced with fine garments)
- Isaiah 61:10 — garments of salvation and robe of righteousness as the beautifying function of the Passion
- 2 Corinthians 5:21 — the great exchange as theological ground of the garment’s fourfold function
- Romans 13:14 — clothe yourselves with Christ as the Pauline imperative form
- Galatians 3:27 — baptismal putting-on of Christ as the foundational form deepened in the gift
- Isaiah 53:4–5 — the Passion’s covering and healing function at the prophetic-servant level
- 1 Corinthians 1:30 — Christ as fourfold treasury (wisdom, righteousness, holiness, redemption) mapping onto the entry’s fourfold garment-functions
- Luke 12:48 — proportional accountability as the principle governing Luisa’s fear
- Philippians 4:13 — divine enablement accompanying divine entrusting
- 2 Corinthians 9:8 — abundant provision for every work to which the gift is directed
- Colossians 2:9–10 — the incarnate fullness as the inexhaustible source of the garment-treasury
- Ephesians 1:7 — riches of grace through the blood as the “riches with which to enrich herself”
ADDITIONS — HERS
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Humility of the Passion crushing pride — Hogan: “by his humility, he crushed the pride that was crushing the human race.” No explicit citation; implicit background: Philippians 2:3–8 (kenotic self-emptying) and 1 Peter 2:21–23 (Christ enduring abuse without retaliation). This is the antidote-register of the Passion-garment doctrine: not only does the Passion cover what pride destroyed, but the manner of the Passion (humility) defeats the very cause (pride).
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Peter as the counter-example to Judas — Hogan’s pastoral register: Peter loved Jesus and could recover; Judas did not love and could not. No explicit citation; implicit: Luke 22:54–62 (Peter’s denial and tears) and Acts 1:18 (Judas’s end). This is Hogan’s illustration for “it is impossible to know You and not to love You.”
CITATION CORRECTION
Citation correction: Hogan’s “Ezekiel chapter 16” corrected to Ezekiel 3:17–21. The passage Hogan describes — the prophet held responsible before God if he fails to warn the people of their sinfulness — is the watchman commission of Ezekiel 3:17–21 (and parallel at 33:7–9). Ezekiel 16 is the extended allegory of Jerusalem as an abandoned infant raised and then unfaithful as a wife. Chapter error within Ezekiel; content correct.
VIP / SPECIAL DESIGNATIONS
No VIP designation in this entry.
STAGE TWO SYNTHESIS
The combined findings reveal two dominant scriptural traditions governing the entry’s two movements. The pride-movement draws on the angelic-fall complex (Isaiah 14; Ezekiel 28) as typological ground, the imago Dei creation-narrative (Genesis 1:26–27) as the specific identity being inverted, and the doctrinal Wisdom tradition (Sirach 10; James 4:6; Isaiah 59:2) as the analytical framework. The Passion-garment movement draws on a garment-exchange tradition running from Genesis 3:21 through Zechariah 3 through Isaiah 61 and culminating in the Pauline clothing-complex (Romans 13:14; Galatians 3:27; Colossians 3:12). The great-exchange theology of 2 Corinthians 5:21 is the theological hinge. Hogan’s contribution is the structural connection between the two movements: the Passion’s humility is the specific antidote to pride — not merely covering what pride destroyed but crushing pride’s dominion through the opposite disposition.
Cross-Entry Synthesis
Volume 6 — May 30, 1904 “The Passion serves as garment for man. Pride transforms the images of God into demons.”
Pride: The Wall of Division and the Demonic Transformation
The entry opens with a doctrinal diagnostic: pride forms a wall of division between the creature and God and transforms images of God into demons. The two effects are one movement described at two stages — the wall is the condition; the transformation is the outcome of remaining within that condition. The scriptural ground operates at two levels. The cosmic level supplies the archetypes: Isaiah 14’s morning star and Ezekiel 28’s king of Tyre are the two scriptural records of pride’s demonic transformation in its most absolute form — the most exalted created beings reduced to the most abased through the single act of the upward-reaching self-assertion (“I will ascend”). These typologies disclose what Jesus is applying to the individual soul: every act of pride in a soul made in God’s image is a repetition of the Luciferian trajectory at the creaturely scale.
The doctrinal level names what the transformation attacks: Genesis 1:26–27’s imago Dei. The “images of Me” that pride transforms into demons are the creatures made in God’s likeness at creation. Pride does not merely damage the image — it inverts it into its opposite. The cosmological consequence is Sirach 10:12–13’s analysis: pride is the departure from God that is the beginning of sin — so the wall is the departure, and the demonic transformation is the end-state of the departure sustained and compounded. Isaiah 59:2’s “your iniquities have separated you from your God” names the wall in its structural form.
Hogan adds the operational complement: the Passion’s humility is the specific antidote to pride — not merely covering what pride destroyed but crushing pride’s governing logic through the opposite disposition. “He took all the abuse that was given to him and by his humility, he crushed the pride that was crushing the human race.” Philippians 2:3–8 (kenotic self-emptying as the Christological form of humility) is the implicit anchor. The entry thus opens with the diagnostic and immediately supplies the remedy in the same disclosure — pride builds the wall; the Passion’s humility demolishes it.
This movement advances IDR-1 in its most theologically precise form. The entry names the mechanism of image-disfigurement (pride) and the counter-mechanism of image-restoration (the Passion-garment) in a single disclosure. IDR-1’s definition — “the soul’s misuse of senses and faculties deforms the divine image within; their directed use toward glory preserves and restores that image” — receives here its root-cause anatomy: the misuse proceeds from pride (the wall), and the restoration proceeds from putting on the Passion (the garment). This is also the deep structural connection to EGI-1: the muddy garment formed by exterior worldliness (April 26) has its interior source in the pride that builds the wall. The exterior mud is pride’s exterior form; the Passion-garment covering it is the interior restoration working outward.
The Passion as Garment-Gift: Disclosure, Accountability, and Assurance
The garment disclosure operates within a tradition running from Genesis 3:21 through Zechariah 3 through Isaiah 61 and into the Pauline clothing-complex, but the entry moves beyond these antecedents in a specific way: the Passion-garment is given as a personal, distributable gift with explicit instruction to apply it “for yourself and for whomever you want.” This is not the universal availability of Christ’s merits (which all the garment-texts establish) but the personal entrustment of those merits to a specific soul for active distribution. The theological move is from treasury to gift — from the Passion as available to the Passion as entrusted.
The garment-tradition itself supplies the fourfold function: Genesis 3:21 (covering nakedness — the proto-garment); Zechariah 3:3–5 (the filthy-garment exchange, stripping the sin-soiled and clothing with fine); Isaiah 61:10 (garments of salvation and robe of righteousness, embellishing as a bride); 2 Corinthians 5:21 (the great exchange as the theological mechanism: Christ made sin that we might become the righteousness of God). Stage One’s identification of 1 Corinthians 1:30 gives the fourfold treasury its Pauline anatomy: Christ has become for us wisdom, righteousness, holiness, and redemption — covering nakedness (righteousness), enriching (wisdom), beautifying (holiness), and remedying all evils (redemption). The entry’s fourfold formulation is 1 Corinthians 1:30 restated in the garment register.
Luisa’s fear generates the accountability theology. Matthew 25:14–30 (cited by both), identified by Hogan as the governing parable, supplies the structural ground: immense gifts entrusted carry immense accountability for their use. Luisa’s fear — “if it is necessary to apply it to someone and I do not do it, what strict account would You not ask of me?” — is the faithful servant’s instinct applied to the greatest possible entrustment. Luke 12:48 (“from everyone who has been entrusted with much, much more will be asked”) states the governing principle explicitly. The Ezekiel watchman passage (Hogan cites chapter 16, corrected to 3:17–21) adds the prophetic dimension: the one equipped to warn and failing to do so bears the blood of those who perish — exactly the weight Luisa feels in the face of the Passion-gift.
Jesus’s reassurance — “the Giver Himself will give you the grace not to keep the gift He has given you as useless” — dissolves the fear not by reducing the accountability but by supplying what the accountability requires. Philippians 4:13 (“I can do all this through him who gives me strength”) and 2 Corinthians 9:8 (“God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work”) together name the divine provision structure: the entrustment and the enablement travel together. Can the Giver give a gift to do harm? The answer is structural: the Giver who supplies the gift also supplies the grace to use it.
The entry closes with Luisa’s submission to “lady obedience” before accepting — confirming OBL-1: even the most extraordinary gift from Jesus himself is submitted to priestly discernment before acceptance. Obedience is the structural filter through which the divine gift enters the economy of the soul’s life. The confessor’s “she should accept” is the ecclesial ratification that releases the gift into operation.
This movement opens PAG-1 (Passion as Applicable Garment): the whole of Christ’s Passion — all he operated, earned, and suffered — given to the soul as a personal gift-garment with explicit authority to apply it to self and others, its fourfold function (covering, enriching, beautifying, remedying) available for communal distribution, and the Giver himself providing the enabling grace that the gift’s accountability requires.
Synthesis
The dominant biblical imagination of this entry is the garment-exchange tradition, running from Genesis 3 through Zechariah 3 through Isaiah 61 and into the Pauline clothing-complex, now concentrated at its most personal and distributive point: the Passion-merits entrusted to one soul as a gift for active communal application. Two doctrinal traditions that the corpus has developed separately — the image-disfigurement/restoration arc and the Passion-as-treasury arc — converge here in a single disclosure. Pride is named as the image-disfiguring mechanism; the Passion-garment is named as the image-restoring remedy.
Three findings carry the most theological weight. First, the pride-to-demonic-transformation disclosure is the most theologically precise statement of IDR-1 in the corpus: pride is named as the root mechanism of image-disfigurement, giving every previous IDR-1 development its source-cause. Second, the fourfold treasury-mapping of 1 Corinthians 1:30 onto the entry’s garment functions (covering/righteousness, enriching/wisdom, beautifying/holiness, remedying/redemption) reveals the structural identity between the Pauline treasury and the Passion-garment: they are the same reality, one named analytically and one named experientially. Third, the OBL-1 confirmation at the entry’s close is architecturally significant: even a gift directly from Christ requires priestly discernment before acceptance, making obedience not merely a virtue alongside the gift but its structural gateway into effective operation.
Observation Notes
See this note in volume context →
06-1904-05-30
PAG-1 — Passion as Applicable Garment — new tracking item: The whole of Christ’s Passion — all he operated, earned, and suffered — given to the soul as a personal gift-garment with explicit authority to apply it to self and to whomever she chooses. The fourfold function (covering nakedness stripped of virtues, enriching, beautifying, remedying all evils) is available for communal distribution, and the Giver himself supplies the enabling grace that the gift’s accountability requires, removing the excuse of unworthiness as a structural obstacle. Distinct from ECL-1 (which focuses on the Passion’s ongoing distributional labor through the Mystical Body) and CXS-1 (which focuses on the cross as the sacramental source): PAG-1 names the specific personal entrustment of the Passion’s merits to one soul as a distributable gift-garment. Governing anchors: Zechariah 3:3–5 (garment-exchange prototype); 2 Corinthians 5:21 (great exchange as theological mechanism); 1 Corinthians 1:30 (Christ as fourfold treasury mapping onto the garment’s fourfold function); Matthew 25:14–30 (accountability for use); Philippians 4:13 (Giver enabling use of the gift).
IDR-1 — root-cause disclosure: Pride is named explicitly as the mechanism of image-disfigurement — “from images of Me it transforms them into demons.” This is IDR-1’s most theologically precise statement: not merely the misuse of senses deforming the image, but the root interior disposition (pride) named as the origin of all deformation. The Passion-garment is correspondingly named as the image-restoration instrument. IDR-1 and EGI-1 now have their structural connection made explicit: the muddy garment formed by exterior worldliness (EGI-1, April 26) has its interior source in the pride that builds the wall; the Passion-garment covering the mud is the interior restoration working outward. Last IDR-1 development: Volume 6, March 20 (progressive enrichment as faith’s contemplative receptivity).
OBL-1 confirmed — discernment-gateway form: Even a gift given directly by Jesus himself is submitted to priestly discernment before acceptance; “lady obedience” ratifies the gift by commanding acceptance. This is OBL-1’s most structurally precise form in Volume 6: obedience as the gateway through which even the most extraordinary divine gift enters effective operation in the soul’s economy. Last OBL-1 development: Volume 6, March 16 (confessor-transmission of the cross’s festive title).