This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
07-1907-01-13 Biblical Resonance Analysis
Volume 7 — January 13, 1907 “Jesus wanted to suffer in His Humanity in order to redo the human nature.”
Stage One — Independent Biblical Identification
Human Nature Corrupted — The Need for Re-Doing
“the human nature was corrupted, humiliated, without hope of glory and of resurgence”
Romans 5:12 — “Therefore, as sin entered into the world through one man, and death through sin, so death passed to all men because all sinned.” The corruption of human nature through the first Adam is the foundational statement of what the entry diagnoses: a nature corrupted, humiliated, stripped of the glory and resurgence for which it was made. Direct doctrinal parallel
Ephesians 2:1–3 — “You were made alive when you were dead in transgressions and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the children of disobedience. We also all once lived among them in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.” The death-in-sins condition — “without hope of glory and of resurgence” — is the Pauline form of fallen human nature prior to redemption. Direct doctrinal parallel
Romans 3:23 — “for all have sinned, and fall short of the glory of God;” The universal falling-short of glory is the precise condition the entry names: the human nature was “without hope of glory,” and this is the universal diagnosis, not the condition of some. Direct doctrinal parallel
Psalm 14:2–3 — “The LORD looked down from heaven on the children of men, to see if there were any who understood, who sought after God. They have all gone aside. They have together become corrupt. There is no one who does good, no, not one.” The universal corruption of human nature as seen from God’s vantage point corresponds to the entry’s diagnosis: the condition requiring re-doing is total and cannot be addressed from within. Direct doctrinal parallel
The Passion as Total Self-Undoing — “Almost Undoing My Humanity”
“I wanted to suffer all humiliations in my Humanity. In a special way, I wanted to be stripped, scourged, and let my flesh fall off in shreds under the scourges, almost undoing my Humanity”
Isaiah 52:14 — “Just as many were astonished at you— his appearance was marred more than any man, and his form more than the sons of men—” The marring of the Servant’s appearance beyond human semblance is the precise prophetic text for “flesh fall off in shreds… almost undoing my Humanity”: the disfigurement is so extreme that the human form itself is nearly erased — the exact degree of self-undoing Christ names. Typological
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 substitutionary suffering of the Servant — bearing what was ours, wounded for our transgressions — grounds the willingness to let his flesh fall in shreds: the stripes are the instrument of healing, so the more complete the stripes, the more complete the healing. Direct doctrinal parallel
Psalm 22:6 — “But I am a worm, and no man; a reproach of men, and despised by the people.” The self-description as “a worm and not a man” is the image of humanity’s form reduced to its most abject point — the humiliation of the divine-human to the lowest creaturely state, corresponding to “almost undoing my Humanity.” Typological
Psalm 22:14–17 — “I am poured out like water. All my bones are out of joint. My heart is like wax. It is melted within me. My strength is dried up like a potsherd. My tongue sticks to the roof of my mouth. You have brought me into the dust of death. For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet. I can count all of my bones. They look and stare at me.” The Passion phenomenology in the Psalms — the physical dissolution of the body — corresponds to “flesh falling off in shreds”: the scourging’s progressive undoing of the physical form is already in the Psalm’s dissolution-imagery. Typological
Philippians 2:6–8 — “who, existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men. And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross.” The kenotic descent from the form of God to the form of servant to the death of a cross traces the full arc of “wanting to suffer all humiliations in my Humanity”: the humiliation is complete, from divine equality to cross-death. Christological/Trinitarian
Lamentations 3:30 — “Let him give his cheek to him who strikes him. Let him be filled full of reproach.” The total submission to humiliation — receiving every blow, absorbing every insult — corresponds to Christ’s expressed desire to “suffer all humiliations”: not enduring them but wanting them, which is the entry’s distinctive emphasis. Typological
”In Order to Redo the Humanity of Creatures” — Redemption as Re-Doing
“in order to redo the humanity of creatures, and to make it rise again full of life, of honor and of glory to eternal life.”
Romans 5:18–19 — “So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous.” The Adam/Christ correspondence — one act undoing what the other did — is the Pauline statement of the “redo the humanity” logic in its most precise form. The re-doing is the obedience that countervails the disobedience, the righteousness that reverses the trespass. Direct doctrinal parallel
1 Corinthians 15:21–22 — “For since death came by man, the resurrection of the dead also came by man. For as in Adam all die, so also in Christ all will be made alive.” The parallel structure — Adam’s action producing death; Christ’s action producing life — corresponds directly to “redo the humanity… make it rise again full of life, of honor and of glory to eternal life.” Direct doctrinal parallel
Hebrews 2:14–17 — “Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, and might deliver all of them who through fear of death were all their lifetime subject to bondage. For most certainly, he doesn’t give help to angels, but he gives help to the offspring of Abraham. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.” The necessity of taking on the precise humanity that needed re-doing — “made like his brothers in every respect” — grounds the entry’s specific logic: Christ had to suffer in his Humanity because the instrument of re-doing must be the same substance as the thing redeemed. The almost-undone Humanity is simultaneously the tool and the sacrifice. Christological/Trinitarian
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 is what the re-doing produces: the old humanity — corrupted, humiliated, without hope — passes away; the new humanity “full of life, of honor and of glory” emerges in its place. The language of re-doing and new creation names the same ontological event. 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 exchange-mechanism of redemption — Christ made sin so that we might become righteousness — is the most compressed Pauline formula for the re-doing: Christ takes what was ours (corruption) so that we might receive what is his (life, honor, glory). Direct doctrinal parallel
Ephesians 2:5–6 — “even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,” The three-stage resurrection — made alive, raised up, seated in heavenly places — corresponds stage by stage to “rise again full of life, of honor and of glory to eternal life.” Direct doctrinal parallel
Colossians 1:22 — “yet now he has reconciled in the body of his flesh through death, to present you holy and without defect and blameless before him,” The reconciliation accomplished through his body of flesh — the same flesh that was “almost undone” in the scourging — identifies the instrument of re-doing: the suffering and nearly-destroyed Humanity is precisely what accomplishes the restoration of humanity. Direct doctrinal parallel
”What More Could I Do Which I Have Not Done?”
“What more could I do which I have not done?”
Isaiah 5:4 — “What could have been done more to my vineyard, that I have not done in it? Why, when I looked for it to yield grapes, did it yield wild grapes?” The Lord’s vineyard song culminates in precisely this rhetorical question: divine generosity has been total, the vineyard has received everything that could be given, and still it has yielded wild grapes. Christ’s question echoes the Father’s — but now not over a history of covenant provision but over the total gift of the Passion: nothing further is conceivable. Typological
John 19:30 — “When Jesus therefore had received the vinegar, he said, “It is finished!” Then he bowed his head and gave up his spirit.” “It is finished” (tetelestai) is the first-person declaration of the re-doing’s completion: what more could he do? Nothing — it is accomplished. The “what more could I do?” and the “it is finished” are two forms of the same absolute utterance. Direct doctrinal parallel
Romans 8:32 — “He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things?” The “not sparing his own Son” — the total divine gift — answers the rhetorical question from the Father’s side: the Father could not have given more, because he gave the Son. The Son in turn could not have given more, because he gave himself in the totality of the Passion’s self-undoing. Christological/Trinitarian
Micah 6:3 — “My people, what have I done to you? How have I burdened you? Answer me!” The prophetic contention-speech — God asking Israel to testify against him — is the OT structural antecedent of “what more could I do which I have not done?” The January 13 form intensifies the challenge: not merely “what have I done?” but “what more could I do beyond what I have done?” — closing every conceivable accusation of insufficiency. Typological
Stage Two — Comparison with Hogan’s Commentary
CORRESPONDENCES
Isaiah 52:14 (both): Both identify the marring-beyond-human-semblance passage for the disfigurement/almost-undoing movement. The convergence confirms this as the entry’s primary prophetic anchor. Hogan cites it explicitly; Stage One identifies it and extends the Isaianic field to Isaiah 53:4–5.
DEVIATIONS
Entry’s distinctive vocabulary — “redo”: Hogan’s commentary notes the RDD-1 connection (“we’ve heard about Jesus redoing the human nature”) without developing its scriptural background. Stage One identifies the Adam/Christ correspondence texts (Romans 5:18–19; 1 Corinthians 15:21–22) as the primary scriptural field for the re-doing logic — an angle Hogan’s brief transcript does not develop.
ADDITIONS — MINE
- Romans 5:12 — sin entering through one man; the Adamic corruption as the diagnosis the entry treats
- Ephesians 2:1–3 — dead in trespasses; children of wrath; the death-in-sins condition the re-doing addresses
- Romans 3:23 — all have sinned and fall short of glory; universal falling-short as the “without hope of glory” condition
- Psalm 14:2–3 — all have become corrupt; universal corruption from God’s vantage point
- Isaiah 53:4–5 — wounded for our transgressions; stripes that heal; the substitutionary mechanism of the scourging
- Psalm 22:6 — I am a worm and not a man; humiliation to the lowest creaturely state
- Psalm 22:14–17 — poured out like water; bones out of joint; Passion dissolution-imagery
- Philippians 2:6–8 — kenotic descent from divine form to cross-death; the full arc of humiliation
- Lamentations 3:30 — giving one’s cheek to the striker; total submission to humiliation
- Romans 5:18–19 — one act of righteousness undoing one trespass; the Adam/Christ correspondence as the re-doing’s Pauline statement
- 1 Corinthians 15:21–22 — as in Adam all die, so in Christ all made alive; parallel structure of undoing and re-doing
- Hebrews 2:14–17 — made like his brothers in every respect; necessity of the same substance as the instrument
- 2 Corinthians 5:17 — new creation; the old passed away, the new come; re-doing’s ontological output
- 2 Corinthians 5:21 — made to be sin so we might become righteousness; the exchange mechanism
- Ephesians 2:5–6 — made alive, raised up, seated in heavenly places; three-stage resurrection corresponding to life/honor/glory
- Colossians 1:22 — reconciled in his body of flesh; the almost-undone Humanity as the instrument of reconciliation
- Isaiah 5:4 — what more was there to do for my vineyard?; the OT antecedent of the rhetorical question
- John 19:30 — it is finished; the completion-declaration answering “what more could I do?”
- Romans 8:32 — not sparing his own Son; the Father’s form of the total-gift logic
- Micah 6:3 — what have I done to you? Answer me!; the prophetic contention-speech intensified in the entry’s form
ADDITIONS — HERS
VIP #48 designation: Hogan formally designates January 13 as VIP — the forty-eighth in the running count. The designated content is the complete re-doing teaching: Christ’s desire to suffer all humiliations specifically in order to redo human nature.
RDD-1 cross-reference: Hogan explicitly identifies this entry as continuing the re-doing theme she has previously noted (“we’ve heard about Jesus redoing the human nature”), situating January 13 within the developing RDD-1 arc rather than treating it as an isolated teaching.
Note: Hogan’s commentary transcript ends abruptly at the final line of the diary entry. Fuller pastoral development may exist in the recording beyond what is captured in the transcript.
VIP / SPECIAL DESIGNATIONS
VIP #48 — Hogan formally designates January 13, 1907 as VIP. The designated content is Christ’s first-person account of wanting to suffer all humiliations specifically in order to redo the humanity of creatures.
STAGE TWO SYNTHESIS
The combined findings identify two governing scriptural traditions. The Passion-disfigurement tradition (Isaiah 52:14; 53:4–5; Psalm 22:6, 14–17; Philippians 2:6–8; Lamentations 3:30) provides the prophetic and Psalmic ground for Christ’s “almost undoing my Humanity” — the physical dissolution read as the deliberate instrument of re-doing, not as incidental suffering. The Adam/Christ typological-reversal tradition (Romans 5:12, 18–19; 1 Corinthians 15:21–22; Hebrews 2:14–17; 2 Corinthians 5:17, 21) provides the doctrinal frame for the re-doing logic: what Adam did in disobedience, Christ undoes in obedience; the same humanity that was corrupted is taken into the Son’s suffering Humanity and re-done from within. The rhetorical-question movement (Isaiah 5:4; John 19:30; Romans 8:32; Micah 6:3) closes the entry at the level of totality: nothing further is conceivable, because what has been done is the giving of the Son’s entire Humanity to the point of self-undoing.
Cross-Entry Synthesis
Volume 7 — January 13, 1907 “Jesus wanted to suffer in His Humanity in order to redo the human nature.”
Stage Three — Cross-Entry Synthesis
Human Nature Corrupted — The Need for Re-Doing
The entry opens by stating the condition that required the re-doing: human nature was “corrupted, humiliated, without hope of glory and of resurgence.” The scriptural field from Stage One establishes this condition with theological precision. Romans 5:12 names the mechanism of corruption — sin entering through one man, death through sin, spread universally. Romans 3:23 names the specific deprivation — all have fallen short of the glory for which humanity was made. Ephesians 2:1–3 names the experiential state — dead in trespasses, children of wrath by nature. Psalm 14:2–3 supplies the divine vantage point confirming the universality: looking down from heaven and finding total corruption, none who does good.
The entry’s diagnostic is total and non-negotiable: there was no internal resource for resurgence. The corruption was not a partial damage that humanity could address from within its remaining capacities. This totality is essential to the entry’s logic — the need for re-doing from outside and above, by the One who takes on the corrupted nature in order to redo it within himself.
The Passion as Total Self-Undoing — “Almost Undoing My Humanity”
The entry’s most distinctive and theologically charged phrase is “almost undoing my Humanity.” This is not merely a description of the Passion’s severity; it is a purposive statement — Christ wanted the near-undoing. The passive suffering is re-read as an active willing: “I wanted to be stripped, scourged, and let my flesh fall off in shreds.” The deliberateness is the entry’s emphasis.
Isaiah 52:14 — identified by both Hogan and Stage One — is the primary prophetic text: “his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind.” The Servant’s marring past human recognition is the precise measure of “almost undoing my Humanity.” The form of man is pushed past what human form can bear, nearly erased — which is exactly the condition required if the humanity that is to be re-done must first be taken to the point of its greatest self-undoing.
The broader Isaianic field (Isaiah 53:4–5) provides the substitutionary logic: the stripes are the instrument of healing specifically because they are the wounds borne in our place. The scourging is not incidental to the re-doing but its mechanism — “with his stripes we are healed” is the prophetic form of “I let my flesh fall off in shreds… in order to redo the humanity of creatures.” Stage One’s Psalm 22 citations (verse 6: worm and not a man; verses 14–17: poured out like water, bones out of joint) provide the affective mapping of what the “almost undoing” looks like from inside the Passion experience: physical dissolution, form reduced below the human.
Philippians 2:6–8 traces the full arc that makes January 13 intelligible: from the form of God through the form of servant to the death of a cross — the kenosis proceeds to its ultimate point. The “wanting to suffer all humiliations” is not an isolated Passion-desire but the endpoint of the kenotic trajectory that began with the Incarnation. Lamentations 3:30 captures the posture: not merely enduring blows but giving the cheek — the active willing of the entry’s “I wanted."
"In Order to Redo the Humanity of Creatures”
This movement contains the entry’s central doctrinal claim and the scriptural traditions converge on it with particular density. The Adam/Christ reversal texts (Romans 5:18–19; 1 Corinthians 15:21–22) provide the formal Pauline statement of the re-doing logic: one man’s disobedience corrupted humanity; one man’s obedience redoes it. The movement is symmetrical — same humanity, same instrument (one representative man), opposite direction. The re-doing is not an addition to what Adam did but its undoing from within: the obedience that countervails the disobedience, the righteousness that reverses the trespass, worked within the same human nature.
Hebrews 2:14–17 provides the necessity of the instrument: “he had to be made like his brothers in every respect.” The logic is precise — only the same humanity can redo the same humanity. Christ could not redo human nature from outside it; he had to take it into himself, subject it to the almost-undoing of the Passion, and bring it through the re-doing to the resurrection. The suffering flesh is simultaneously the tool and the sacrifice: Colossians 1:22 (reconciled in his body of flesh by his death) makes this identical.
The outputs of the re-doing are listed in three terms — “life, honor, and glory to eternal life” — which correspond precisely to Ephesians 2:5–6’s three stages: made alive together with Christ (life), raised up with him (honor), seated in heavenly places (glory). What Adam’s corruption took away — life, honor, hope of glory — the re-doing restores in the same three dimensions, now elevated to the eternal register.
2 Corinthians 5:17 names the ontological status of the output: new creation. The re-doing is not repair or rehabilitation of the old humanity but its re-creation in Christ. 2 Corinthians 5:21 gives the exchange-formula: Christ made to be sin so that we might become righteousness — the most compressed theological statement of the re-doing’s mechanism.
”What More Could I Do Which I Have Not Done?”
The entry’s closing question is the voice of total self-gift. Isaiah 5:4 (what more was there to do for my vineyard that I have not done?) is the OT structural antecedent — the divine generosity exhausted, the question posed as an invitation to testify against God’s provision. Christ’s form of the question intensifies this: not a complaint but a declaration, closing every conceivable ground for charging insufficiency. The Passion was total — flesh falling in shreds, humanity nearly undone — and so the question admits no answer other than silence.
John 19:30 (it is finished) and the entry’s question are two forms of the same declaration: the re-doing is accomplished, the self-gift is complete, nothing further is required or conceivable. Romans 8:32 supplies the Father’s correlate: he who did not spare his own Son — the “not sparing” is the answer to “what more could I do?” from the side of the One who gave. The full scope of the gift, measured against the corrupted humanity it was given to redo, makes the question unanswerable.
Micah 6:3 (O my people, what have I done to you?) provides the prophetic antecedent in the contention-speech form: God calling Israel to testify against him, inviting the accusation he knows cannot be sustained. January 13’s form goes further: not “what have I done?” but “what more could I have done beyond what I have done?” — past the contention-speech into the silence of total gift.
Synthesis Conclusion
The dominant biblical imagination at work in this entry is the Adam/Christ typological reversal, in which the Pauline reversal texts (Romans 5:18–19; 1 Corinthians 15:21–22) provide the structural framework and the Isaianic Servant Songs (Isaiah 52:14; 53:4–5) provide the prophetic content. The re-doing is not metaphorical but ontological: the same human nature taken into the Son’s Humanity, subjected to the near-undoing of the Passion, and brought through to the new creation.
The scriptural traditions most load-bearing for Luisa’s mystical framework here are the Passion-disfigurement tradition (Isaiah 52:14; Psalm 22:6, 14–17; Philippians 2:6–8) and the reversal-and-restoration tradition (Romans 5:18–19; 2 Corinthians 5:17, 21; Ephesians 2:5–6; Hebrews 2:14–17). Together they establish the re-doing as both the deepest structure of redemption and the ground of the soul’s participation in Christ’s humanity — what RDD-1 has been tracking at the level of the soul’s re-doing of Christ’s acts is grounded here in Christ’s own first-person account of redoing humanity itself.
Three findings of most theological significance: (1) The purposive self-undoing — “I wanted to be stripped, scourged, and let my flesh fall off in shreds” — reframes the Passion’s extremity as Christ’s active willing of the precise instrument required for the re-doing; the near-destruction of his Humanity is not suffered as limitation but chosen as the means. (2) The instrument-necessity of Hebrews 2:14–17 — he had to be made like his brothers in every respect, because only the same humanity can redo the same humanity — gives January 13 its doctrinal density: the entry is not about suffering in general but about the specific logic of redemption working from within the thing redeemed. (3) The three-term output — life, honor, glory — corresponds stage by stage to what Ephesians 2:5–6 names as the soul’s participation in Christ’s resurrection, making the re-doing of human nature the ground of the soul’s own triple elevation: made alive, raised up, seated in heavenly places.
Observation Notes
See this note in volume context →
07-1907-01-13
VIP #48: Hogan formally designates January 13, 1907 as VIP — the forty-eighth in the running count. The designated content is Christ’s first-person account of wanting to suffer all humiliations in his Humanity specifically in order to redo the humanity of creatures.
RDD-1 major update — Christ’s own first-person account: January 13 is the most foundational RDD-1 statement in the corpus to date. Prior RDD-1 entries tracked the soul’s re-doing of Christ’s acts; January 13 discloses the ground: Christ himself first re-did human nature through the Passion, and the soul’s re-doing participates in this prior original re-doing. The language is first-person and purposive: “I wanted to be stripped, scourged… in order to redo the humanity of creatures.” The almost-undoing of Christ’s Humanity is the instrument of the re-doing — chosen, not merely endured. Governing anchors: Romans 5:18–19; 1 Corinthians 15:21–22; Hebrews 2:14–17; 2 Corinthians 5:17, 21; Isaiah 52:14; 53:4–5.
IDR-1 update — restoration named in three terms: “Rise again full of life, of honor and of glory to eternal life” is IDR-1’s restoration stated in its most complete form, now grounded explicitly in Christ’s redemptive act rather than in the soul’s ongoing formation. The three terms — life, honor, glory — correspond to Ephesians 2:5–6’s three stages of the soul’s participation in Christ’s resurrection (made alive, raised up, seated in heavenly places), making IDR-1’s restoration the ontological output of RDD-1’s re-doing.