This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
09-1910-02-24 Biblical Resonance Analysis
Volume 9 — February 24, 1910 “Luisa is not able to manifest her interior to the confessor.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
Total Mystical Indwelling — “I seem to touch Him everywhere; and even in touching myself, I touch Jesus”
“many times I feel filled with Him, I seem to touch Him everywhere; and even in touching myself, I touch Jesus”
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 logic of total indwelling runs in both directions: if the fullness of deity is present in Christ’s body, and the soul is “filled in him,” then the touching of one’s own body is the touching of that fullness. Luisa’s formulation inverts the direction while maintaining the same Pauline logic of co-extensive presence. Direct doctrinal parallel
John 14:20 — “In that day you will know that I am in my Father, and you in me, and I in you.” The mutual indwelling formula — Christ in the Father, the soul in Christ, Christ in the soul — grounds the phenomenological claim that self-touch becomes Christ-touch. The Johannine “in” is the structural basis for Luisa’s experience. 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 Pauline formula of ontological substitution: the displacement of self by Christ is the prior condition for Luisa’s experience of finding Christ in the touch of her own person. Direct doctrinal parallel
1 Corinthians 6:19–20 — “don’t you know that your body is a temple of the Holy Spirit who is in you, … You are not your own, for you were bought with a price.” The body as sacred dwelling grounds the possibility that touching the body is a form of contact with the divine presence dwelling within it. Direct doctrinal parallel
Dissolution into Silence — “I would but dissolve myself in Jesus, in the depths of the most strict silence”
“I cannot say a word; I would but dissolve myself in Jesus, in the depths of the most strict silence. And if I am forced, or spurred on to speak – oh God!, what effort I have to make”
Romans 8:26 — “In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can’t be uttered.” The Spirit’s own mode of intercession is beyond articulation; when the soul’s union deepens to the level of the Spirit’s own prayer, speech becomes structurally impossible. The silence is not absence of interior activity but its excess. Direct doctrinal parallel
2 Corinthians 12:4 (paraphrase) — Paul heard things “that cannot be told, which man may not utter.” The canonical precedent for mystical content that is both real and inexpressible: there is a register of divine communication that surpasses all possible articulation. Luisa’s state locates her at the threshold Paul describes. Typological
Song of Songs 2:3 — “As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, his fruit was sweet to my taste.” The Beloved’s shadow as dwelling-place: the soul rests in the shelter of the Beloved, absorbed and still. The silence of the Song of Songs is the silence of satiated rest, not void. Affective/meditative
Isaiah 53:7 — “He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth.” Christ’s own interior silence under extremity supplies the template for Luisa’s deepened silence — both involve absorption at a level that precludes outward expression. Typological
The Sleepy Child — “I feel like a child who feels so very sleepy, and they want to wake her up by force”
“I feel like a child who feels so very sleepy, and they want to wake her up by force, and so she throws a tantrum”
Psalm 131:1–2 (translation pending) — “O LORD, my heart is not lifted up; my eyes are not raised too high… But I have calmed and quieted my soul, like a weaned child with its mother; like a weaned child is my soul within me.” The image of the child at rest with its mother is the Psalter’s figure for the soul that has moved beyond striving into pure receptive rest. Luisa’s sleepy child who resists being woken captures the same dynamic: the soul is not passive from weakness but from the depth of its rest in God. Affective/meditative
Matthew 18:3 — “and said, “Most certainly I tell you, unless you turn and become as little children, you will in no way enter into the Kingdom of Heaven.” The child-state as the condition of the kingdom: what appears as regression (the sleepy child’s tantrum) is in fact the soul’s arrival at the kingdom’s threshold. The resistance to being forced awake is the soul’s fidelity to its deepest state. Direct doctrinal parallel
Song of Songs 5:2 — “I was asleep, but my heart was awake. It is the voice of my beloved who knocks: “Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my hair with the dampness of the night.” The paradox of sleeping-but-awake captures the structure of Luisa’s state: exterior incommunicability coexists with interior plenitude. The disturbance of being forcibly awakened names the disruption that occurs when the soul is pulled from deep rest into surface activity. Affective/meditative
Lament of Deprivation — “You have deprived me of everything”
“You have deprived me of everything – of your sufferings, of your favors, of your harmonious, sweet and gentle voice. I no longer recognize myself from the way I have become”
Psalm 22:1–2 — “For the Chief Musician; set to “The Doe of the Morning.” A Psalm by David. My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning? My God, I cry in the daytime, but you don’t answer; in the night season, and am not silent.” The Christological lament psalm: Luisa’s complaint follows the precise contours of the cry of dereliction — address to God, enumeration of what has been withheld, the persistence of the relationship despite absence. Direct doctrinal parallel
Lamentations 3:1–9 — “I am the man who has seen affliction by the rod of his wrath. He has led me and caused me to walk in darkness, and not in light. … He has made my flesh and my skin old. He has broken my bones.” The stripping of all divine consolation — sight, voice, warmth — is the lament tradition’s central experience. Luisa’s enumeration (sufferings, favors, voice) maps directly onto this register of total deprivation. Direct doctrinal parallel
Job 23:3 — “Oh that I knew where I might find him! That I might come even to his seat!” Job’s lament as the type of the soul that seeks God and cannot locate the former channels of encounter. The intensity of “You have deprived me of everything” follows Job’s pattern of naming total loss while maintaining the address of intimacy. Typological
Divine Sufficiency — “if you have Me, you have everything”
“My daughter, if you have Me, you have everything, and this must be enough for you.”
Philippians 4:11–13 — “I have learned in whatever state I am, to be content … I can do all things through Christ who strengthens me.” The Pauline sufficiency-in-Christ: contentment is not natural equanimity but the fruit of knowing that Christ’s presence is constitutively complete. Jesus’s word to Luisa names the doctrinal ground that Paul describes experientially. Direct doctrinal parallel
1 Corinthians 3:21–23 — “all things are yours, … and you are Christ’s, and Christ is God’s.” The logic of total possession through belonging to Christ: to have Christ is to have all that Christ possesses, including the Trinitarian plenitude. “If you have Me, you have everything” restates this Pauline structure with ontological directness. Direct doctrinal parallel
Colossians 1:19; 2:9–10 (translation pending) — “in him all the fullness of God was pleased to dwell”; “you have been filled in him.” The fullness (plērōma) of God is in Christ, and the soul filled with Christ is therefore filled with that plenitude. Jesus’s assurance names the experiential corollary of the Christological fullness claim. Direct doctrinal parallel
Psalm 73:25–26 — “Whom do I have in heaven? There is no one on earth whom I desire besides you. My flesh and my heart fails, but God is the strength of my heart and my portion forever.” The Psalter’s most concentrated statement of divine sufficiency as the soul’s sole portion: “nothing besides you” is the pre-form of “if you have Me, you have everything.” Direct doctrinal parallel
The House of Divinity — “I keep you in the house of my Divinity”
“If you feel filled with Me, it is a sign that I keep you in the house of my Divinity. If a rich person admits a poor one into his house, it is a sign that he will give to the poor one everything he needs… otherwise, it would be a dishonor for the rich one.”
John 14:2–3, 23 — “In my Father’s house are many homes. … am going to prepare a place for you.”; “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.” The Father’s house as the site of divine indwelling: Christ’s promise is that the soul will be received into the very interior of Trinitarian life. “I keep you in the house of my Divinity” is the experiential confirmation of this promise — the soul already inhabits what Christ went to prepare. 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 theosis formula: admission to the house of Divinity is participation in the divine nature itself, not merely proximity to it. The rich man’s obligation to provide for his guest becomes the theological logic of God’s self-giving to the soul admitted into Trinitarian life. Direct doctrinal parallel
Psalm 27:4 — “One thing I have asked of the LORD, that I will seek after: that I may dwell in the LORD’s house all the days of my life, to see the LORD’s beauty, and to inquire in his temple.” The Psalter’s archetype of divine dwelling fulfilled: the soul that asked only to dwell in the LORD’s house has been answered by being kept in the house of Divinity itself. Direct doctrinal parallel
Luke 14:12–14 — “He also said to the one who had invited him, “When you make a dinner or a supper, don’t call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. But when you make a feast, ask the poor, the maimed, the lame, or the blind; and you will be blessed, because they don’t have the resources to repay you. For you will be repaid in the resurrection of the righteous.” The divine logic of gratuitous hospitality: the rich one admits the poor precisely because no equivalent return is possible. Jesus applies this logic to himself — admission is not based on merit but on the honor of divine liberality. Direct doctrinal parallel
Revelation 3:20 — “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him and will dine with him, and he with me.” The table-fellowship of divine-human intimacy: the admission to Christ’s house involves full domestic presence, not merely formal access. Christological/Trinitarian
Obedience and Surrender — “manifest what you can to obedience; as for the rest, leave everything to my care”
“try to manifest what you can to obedience; as for the rest, leave everything to my care”
Hebrews 13:17 — “Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy and not with groaning, for that would be unprofitable for you.” The theological rationale for obedience to the confessor: the authority of spiritual direction is ordered to the soul’s care. Jesus’s directive to “manifest what you can to obedience” is not a concession but an affirmation of the ordinary channel of spiritual authority. Direct doctrinal parallel
Psalm 37:5 — “Commit your way to the LORD. Trust also in him, and he will do this:” The surrender formula: the imperative is to commit, and the consequent action is entirely God’s. “Leave everything to my care” is the experiential form of this Psalm’s structure. Direct doctrinal parallel
Proverbs 3:5–6 — “Trust in the LORD with all your heart, and don’t lean on your own understanding. In all your ways acknowledge him, and he will make your paths straight.” The wisdom prescription for complete surrender: the path forward does not require the soul’s comprehension, only its trust. Direct doctrinal parallel
Luke 22:42 — “saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” The Gethsemane formula as the template for Luisa’s surrender: the soul’s inability to manifest her state is itself the form of conformity to the divine will, accepted rather than overcome. Christological/Trinitarian
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Hogan tracks the central movement of the entry: the deep union expressed as touching Jesus everywhere, the incommunicability of the mystical state, the significance of the silence as “silence of my mind, of my thoughts, of my heart, of my feelings, of everything,” and the structural importance of the “house of divinity” designation. Both Stage One and Hogan identify the plenitude-of-presence theme and the obedience directive as structural anchors.
DEVIATIONS
None significant. Stage One develops the rich man / poor man parable through explicit biblical parallels; Hogan treats it pastorally and architecturally (the transition from “house of humanity” to “house of divinity”) rather than through explicit scriptural identification. The two approaches are complementary rather than competing.
ADDITIONS — MINE
- Colossians 2:9–10 — plērōma logic grounding the total indwelling claim
- Galatians 2:20 — ontological substitution as prior condition for self-touch becoming Christ-touch
- 1 Corinthians 6:19–20 — body as temple grounding the body-as-contact-with-divine claim
- Romans 8:26 — Spirit’s own prayer “too deep for words” as structural basis for mystical incommunicability
- 2 Corinthians 12:4 — canonical precedent for inexpressible mystical communication
- Isaiah 53:7 — Christ’s own silence as template for Luisa’s deepened silence
- Psalm 131:1–2 — weaned child image as the Psalter’s figure for the soul’s rest beyond striving
- Song of Songs 5:2 — sleeping/waking paradox capturing the structure of Luisa’s state
- Psalm 22:1–2 — lament of dereliction as structural parallel to Luisa’s complaint
- Lamentations 3:1–9 — stripping of all consolation as the lament tradition’s central register
- Job 23:3 — seeking God without finding former channels as typological parallel
- Philippians 4:11–13 — Pauline sufficiency-in-Christ as doctrinal ground of “if you have Me”
- 1 Corinthians 3:21–23 — total possession in belonging to Christ
- Psalm 73:25–26 — divine portion as the soul’s sole desire
- 2 Peter 1:4 — theosis formula as doctrinal content of admission to the house of Divinity
- Psalm 27:4 — dwelling in the house of the LORD as the Psalter’s archetype fulfilled
- Luke 14:12–14 — gratuitous divine hospitality as the theological logic of the rich man parable
- Psalm 37:5 — commit-and-trust structure as the surrender formula
- Proverbs 3:5–6 — wisdom prescription for complete surrender
ADDITIONS — HERS
Hogan contributes two major items not in Stage One:
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Vocational-architectural identification — the transition from “house of humanity” (early volumes) to “house of divinity” (now): “she is beginning to touch the fact that she’s living at this level of the divine will.” This is a significant vocational-transition marker, placing the entry at the threshold of the Divine Will apostolate toward Volume 11. The implicit scriptural background is 2 Peter 1:4 (participation in the divine nature) and John 14:23 (the Father and Son making their home in the soul).
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Forward bridge — higher volumes: “in the higher volumes, the Lord will give her a way to be able to express it.” The current incommunicability is provisional; the Divine Will vocation will eventually furnish language adequate to the depth. The implicit scriptural background is Romans 8:26 — the Spirit interceding with groanings too deep for words — but the forward bridge suggests that what is presently inexpressible will eventually become articulable as the soul becomes “more familiar with being on this divine level all the time.”
VIP / SPECIAL DESIGNATIONS
No VIP or special designation from Hogan for this entry.
STAGE TWO SYNTHESIS
The combined findings reveal an entry structured around a single doctrinal axis: absolute plenitude and absolute incommunicability coinciding. The soul is more full of Christ than at any prior stage — touching him in touching herself, filled with him everywhere — and precisely because of this depth, the normal channels of communication have fallen silent. The Pauline plērōma tradition, the lament psalms, the Song of Songs sleeping-waking paradox, and the theosis formula converge on this axis. Hogan’s identification of the “house of divinity” transition is the interpretive key: what appears as deprivation is the onset of a new ontological register of union. The obedience directive stabilizes the structure: the soul cannot yet articulate its depth, but it can obey, and in obeying it provides Christ the channel through which the new vocation will eventually find expression.
Cross-Entry Synthesis
Volume 9 — February 24, 1910 “Luisa is not able to manifest her interior to the confessor.”
Cross-Entry Synthesis
The Body as Site of Contact with the Divine
The entry opens with a claim of startling precision: “even in touching myself, I touch Jesus.” This is not a metaphor for spiritual closeness but a phenomenological report of ontological coincidence. The Pauline plērōma tradition supplies the doctrinal structure: Christ contains the fullness of deity in bodily form (Colossians 2:9), and the soul is “filled in him” (2:10) — so that the soul’s own body, now identified with Christ’s indwelling presence, becomes a point of tangible contact with the divine fullness. Galatians 2:20 supplies the prior ontological condition: the substitution of Christ for the self means that to touch oneself is to touch the one who has taken up permanent residence. 1 Corinthians 6:19–20 establishes the same logic from the other direction: the body’s sacred status as temple of the Spirit makes self-touch a form of temple contact.
John 14:20 completes the theological architecture: the mutual indwelling formula — “I in my Father, and you in me, and I in you” — grounds the phenomenology. The soul is not merely close to Christ; it is structurally located within the chain of Trinitarian indwelling. Hogan’s identification of the “house of divinity” transition reinforces this: in the early volumes Luisa was in the “house of humanity” (creaturely proximity to Christ’s incarnate humanity); now she inhabits the house of his Divinity — the interior of Trinitarian life itself.
Silence as the Form of Plenitude
The soul’s inability to speak is the entry’s central pastoral tension and its most theologically rich movement. “I cannot say a word; I would but dissolve myself in Jesus, in the depths of the most strict silence.” This silence is not poverty but overflow: when the interior is so full that it cannot find its way out, the silence is itself the expression of the depth. Hogan’s elaboration is precise: the silence means “silence of my mind, of my thoughts, of my heart, of my feelings, of everything” — not the silence of absence but the silence of total saturation.
Romans 8:26 names this precisely: at the level of deepest union, articulation yields to “groanings too deep for words” — the Spirit’s own mode of prayer, which is beyond language. 2 Corinthians 12:4 provides the canonical precedent: Paul heard things “that cannot be told, which man may not utter” — inexpressibility is a structural feature of the highest mystical communications, not a defect. Song of Songs 5:2 — “I slept, but my heart was awake” — captures the paradox: exterior incommunicability coexists with interior plenitude.
The sleepy child image reinforces this. Psalm 131:1–2 gives the Psalter’s archetype: “like a weaned child with its mother” — the soul has moved beyond striving into pure receptive rest. The tantrum at being forcibly awakened is fidelity to the depth of the rest; being pulled to the surface disturbs something more important than the surface demand. Matthew 18:3 identifies the child-state as the condition of the kingdom: what appears as regression is arrival.
The Lament of Deprivation and Its Inversion
“You have deprived me of everything — of your sufferings, of your favors, of your harmonious, sweet and gentle voice. I no longer recognize myself from the way I have become.” The lament follows the structure of the great complaint psalms: direct address, enumeration of specific losses, persistence of relationship despite absence. Psalm 22:1–2 is the Christological anchor — the cry of dereliction names not abandonment but the deepest form of filial trust. Lamentations 3:1–9 maps the stripping of all consolation as the lament tradition’s central movement; Job 23:3 provides the typological frame of seeking God without locating former channels.
This lament also opens a new register of the PHD-1 privation-economy. The privation here is total — not merely consolation withheld but all former modes of Christ’s communicative presence: his sufferings, his favors, his voice. The soul no longer recognizes itself. The effect of this total privation is not flight (Register 7) nor apologetic vindication (Register 8) but a depth of union so complete that the soul’s own interior contents have become inaccessible as articulable speech. The privation’s yield is depth-beyond-expression: a ninth formally distinct register.
Divine Sufficiency: Total Possession in Having Christ
“If you have Me, you have everything, and this must be enough for you.” The response to the lament is not explanation but revelation: the question of what has been withheld dissolves in the disclosure that Christ’s presence is constitutively complete. Philippians 4:11–13 is the Pauline experiential register — contentment is not equanimity but the knowledge that Christ’s presence supplies all. 1 Corinthians 3:21–23 provides the theological structure: “all things are yours… and you are Christ’s, and Christ is God’s” — total possession through belonging. Psalm 73:25–26 is the most concentrated Psalter parallel: “there is nothing on earth that I desire besides you… God is the strength of my heart and my portion forever.” The soul has arrived, through the privation, at the condition the Psalm describes: God as sole portion, constitutively sufficient.
The House of Divinity: Ontological Elevation as the True Meaning of the Privation
The entry’s interpretive pivot: “I keep you in the house of my Divinity.” The privations are not losses but the conditions of admission to a higher register. John 14:2–3, 23 supplies the architectural frame: the Father’s house as the site of permanent divine indwelling; the Father and Son making their home in the soul. Psalm 27:4 names this as the Psalter’s singular petition fulfilled. 2 Peter 1:4 identifies the theological content: participation in the divine nature itself — theosis, not merely proximity. Luke 14:12–14 supplies the divine logic of gratuitous hospitality: the rich one admits the poor not for repayment but for the honor of liberality, and “it would be a dishonor for the rich one” not to provide everything needed once the poor one is admitted.
Hogan’s contribution is architecturally essential. The “house of divinity” transition marks Luisa’s current state as ontologically elevated above her earlier volumes: she is “living constantly in the divine will,” and the incommunicability is the structural consequence of this elevation — divine-level existence exceeds the categories available to creaturely speech. The forward bridge — that “in the higher volumes, the Lord will give her a way to be able to express it” — means the silence is productive rather than terminal: the admission to the house of Divinity will eventually furnish language adequate to the depth it has produced.
Obedience as Structural Stabilizer
“Manifest what you can to obedience; as for the rest, leave everything to my care.” The obedience directive functions not as a diminishment of the mystical depth but as its structural stabilizer. The soul cannot yet articulate the new register; it can, however, obey — and obedience provides Christ the channel through which the new vocation will eventually find expression. Hebrews 13:17 names the theological rationale; Psalm 37:5 gives the surrender formula: “commit your way to the LORD; trust in him, and he will act.” The Gethsemane structure (Luke 22:42) underlies the whole: the soul’s inability to manifest its state is itself the form of conformity to the divine will, accepted rather than resolved.
The OBL-1 confirmation-consequence register is active here: “manifest what you can to obedience” is not mere compliance but participation in the providential unfolding. The surrender to Christ’s care is the soul’s deepest act of trust at precisely the moment when all former modes of divine communication have been withdrawn.
Synthesis Conclusion
The dominant biblical imagination at work is the Pauline-Johannine union-and-sufficiency tradition, held in productive tension with the lament tradition of the Psalms and the wisdom tradition’s complete surrender. The entry documents an ontological transition rather than a devotional state: the soul has been elevated to a register where the categories of its former communication break down — not because it is diminished but because it has been admitted to a depth that creaturely language cannot yet hold.
The three findings of greatest theological significance: First, the self-touch-as-Christ-touch formulation — grounded in Colossians 2:9–10, Galatians 2:20, and John 14:20 — is among the most precise phenomenological expressions of Trinitarian indwelling in the corpus; the body has become a point of direct contact with the divine fullness. Second, the “house of Divinity” transition places this entry at a vocational-ontological threshold: the movement from creaturely proximity to participatory indwelling of the divine life, with adequate expression promised for higher volumes. Third, the PHD-1 depth-beyond-expression register — the ninth formally distinct register in the privation-economy arc — is the most integrative of the arc’s yields: total deprivation of all former modes of Christ’s presence has produced absorption at a level that exceeds the soul’s own capacity to access its contents as articulable speech.
Observation Notes
See this note in volume context →
09-1910-02-24
PHD-1 — ninth register opened (depth-beyond-expression): February 24, 1910 opens the ninth formally distinct register of the PHD-1 privation-economy arc. The privation here is total: not merely consolation withheld but all former modes of Christ’s communicative presence — sufferings, favors, voice. The effect is not flight (Register 7) nor apologetic vindication (Register 8) but a depth of union so complete that the soul’s own interior contents become inaccessible as articulable speech; Luisa cannot find “a way to come out.” Romans 8:26 (groanings too deep for words) and 2 Corinthians 12:4 (things that cannot be told) are the governing anchors. PHD-1 register count: 9.
AJD-1 — somatic-tactile register: “Even in touching myself, I touch Jesus” is the most bodily and tactile formulation of the Another-Jesus doctrine in the corpus. Prior registers (shared movement, Eucharistic mechanism, anatomical specificity, faculty exchange) address presence through action, sacrament, or named faculties; this formulation names ordinary physical self-touch as the mode of contact with Christ’s indwelling. Grounded in Colossians 2:9–10, Galatians 2:20, and 1 Corinthians 6:19–20. Formally distinct register added.
Vocational transition — house of humanity to house of divinity: Hogan identifies the entry’s incommunicability as a structural consequence of ontological elevation: “now she’s gone up into the house of the divinity, which means she’s living constantly in the divine will.” The early volumes centered on the house of humanity; this entry marks the soul’s arrival at the house of Divinity, with creaturely speech categories unable to hold the new register. This is the most explicit Hogan identification yet of the vocational transition’s ontological content. 2 Peter 1:4 and John 14:23 are the governing scriptural anchors.
Forward bridge — expression in higher volumes: Hogan: “in the higher volumes, the Lord will give her a way to be able to express it.” The current incommunicability is provisional; adequate language will be furnished as Luisa becomes more familiar with the divine level. This forward bridge is complementary to the Volumes 11–12 doctrinal disclosure bridge already active.