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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
09-1910-03-23 Biblical Resonance Analysis
Volume 9 — March 23, 1910 “Living in the Divine Will is greater than Communion Itself.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
The Divine Will as New Baptism — “a new Baptism for the soul - and even more than Baptism itself”
“my Will contains such power as to be a new Baptism for the soul - and even more than Baptism itself. In fact, while in the Sacraments there is part of my Grace, in my Will there is the whole fullness of It.”
Romans 6:3–4 — “Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death, that just as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.” Water-baptism as initiation into the dying-and-rising pattern: the Will-baptism is the completion of this initiation, bringing the soul fully into the divine life that water-baptism opened. Direct doctrinal parallel
Galatians 4:4–7 — “But when the fullness of the time came, God sent out his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption as children. And because you are children, God sent out the Spirit of his Son into your hearts, crying, “Abba, Father!” So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.” The adoption-to-sonship movement: water-baptism confers adoption; the Will-baptism moves the soul beyond adoption into actual sonship. Hogan’s “adopted child of God” (via water-baptism) versus “actual child of God” (via Will-baptism) distinction is grounded here. Direct doctrinal parallel
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 plērōma contrast: in the Sacraments there is part of grace; in the Will there is the whole fullness. The Will contains the plērōma itself — the fullness that Christ himself embodies — rather than a partial distribution of it. Direct doctrinal parallel
Ephesians 3:19 — “and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God.” The eschatological petition of Ephesians 3 — being filled with ALL the fullness of God — is precisely what the Will-baptism accomplishes: not partial grace, but “the whole fullness of It.” Direct doctrinal parallel
John 3:3–8 (translation pending) — “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God… unless one is born of water and the Spirit, he cannot enter the kingdom of God.” The new birth as the paradigm for baptism: the Will-baptism is a second new birth, of the same order as the first but at a higher register — born not of water and the Spirit but of the Spirit operating at the level of the divine will itself. Direct doctrinal parallel
The Will Destroys What Baptism Cannot — “she also destroys passions, weaknesses and all that is human”
“In the Baptism, the stain of original sin is removed, but passions and weaknesses remain. In my Will, since the soul destroys her own volition, she also destroys passions, weaknesses and all that is human.”
Romans 7:18–19 — “For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don’t find it doing that which is good. For the good which I desire, I don’t do; but the evil which I don’t desire, that I practice.” Paul’s diagnosis of what remains after justification: the passions and weaknesses the entry names as what baptism does not remove are precisely what Romans 7 catalogues. The Will’s destruction of these is the resolution of the dilemma Paul describes. Direct doctrinal parallel
Galatians 5:16–17 — “But I say, walk by the Spirit, and you won’t fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire.” The persistent opposition of flesh and Spirit that survives water-baptism: the Will’s destruction of passions is the resolution of this opposition — not by suppression but by the replacement of human volition with divine. Direct doctrinal parallel
Romans 8:3–4 — “For what the law couldn’t do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, that the ordinance of the law might be fulfilled in us who don’t walk according to the flesh, but according to the Spirit.” What the law could not do because of human weakness, the Spirit accomplishes in those walking according to the Spirit: the Will’s destruction of “all that is human” is the radical form of this Pauline claim. 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: the Will-baptism is the experiential realization of what 2 Corinthians 5:17 names — the old (passions, weaknesses, human volition) has definitively passed away; the new (divine qualities, fortitude, virtues) has come. Direct doctrinal parallel
Living of the Divine Qualities — “she lives of the virtues, of the fortitude and of all the Divine qualities”
“she lives of the virtues, of the fortitude and of all the Divine qualities.”
2 Peter 1:3–4 — “seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue, 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 soul “living of the divine qualities” is 2 Peter 1:3–4 fully enacted: partaking of the divine nature, having escaped the corruption (passions, weaknesses) that clings to creaturely existence. Direct doctrinal parallel
Ephesians 4:13 — “until we all attain to the unity of the faith and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ,” The fullness of Christ as the measure of what the soul living in the Will inhabits: not partial growth toward the measure but living out of the measure itself. 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 life of the divine qualities is the experiential form of the Pauline formula: to live of Christ’s virtues and fortitude is to live the life that is no longer one’s own. Direct doctrinal parallel
The Divine Will as Perennial Communion — “my Will is perennial communion; even more, eternal”
“the Sacramental Communion lasts a few minutes, while my Will is perennial communion; even more, eternal - entering eternity in Heaven.”
John 6:56 — “He who eats my flesh and drinks my blood lives in me, and I in him.” The Eucharistic abiding: the sacramental communion effects a temporary abiding; the Will is the permanent actualization of what the Eucharist effects temporarily. Direct doctrinal parallel
John 15:4–5 — “Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing.” The perennial abiding in Christ: the Eucharist opens the door of abiding; the Will keeps it continuously open without interruption. Direct doctrinal parallel
John 17:21–23 — “that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory which you have given me, I have given to them, that they may be one, even as we are one, I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me.” The Trinitarian union as the telos of communion: the Eucharist gestures toward this union; the Will actualizes it fully and without interval. Christological/Trinitarian
Hebrews 7:25 — “Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.” The “always” of Christ’s intercessory life is the model for the Will’s perennial quality: what Christ does always, the soul sharing his Will participates in always. Direct doctrinal parallel
1 Corinthians 10:16–17 — “The cup of blessing which we bless, isn’t it a sharing of the blood of Christ? The bread which we break, isn’t it a sharing of the body of Christ? Because there is one loaf of bread, we, who are many, are one body; for we all partake of the one loaf of bread.” The Eucharist as participation: the Will extends this participation to the whole duration of existence rather than to the sacramental moment. Direct doctrinal parallel
Nothing Can Prevent the Communion of the Will — “No one can prevent her”
“No one can prevent her from having such a great good… neither demons, nor creatures, and not even my Omnipotence Itself. The soul is free; no one has any right over her at this point of my Will.”
Romans 8:31, 35, 38–39 — “What then shall we say about these things? If God is for us, who can be against us? Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.” The comprehensive catalog of what cannot separate the soul from God: demons (rulers, powers, angels), creatures (death, life, things present and to come), and nothing in all creation. The entry’s “not even my Omnipotence Itself” surpasses even Paul’s list by including God’s own external power as a non-obstacle — because the Will’s communion is interior, not administered from outside. Direct doctrinal parallel
John 10:28–29 — “I give eternal life to them. They will never perish, and no one will snatch them out of my hand. My Father who has given them to me is greater than all. No one is able to snatch them out of my Father’s hand.” The double security of Father and Son: the Will is the interior form of this double grasp — not hands holding from outside but will united from within. Direct doctrinal parallel
John 8:36 — “If therefore the Son makes you free, you will be free indeed.” The freedom that belongs to those in Christ: “the soul is free; no one has any right over her at this point of my Will” is John 8:36 realized at its fullest form. Direct doctrinal parallel
Galatians 5:1 — “Stand firm therefore in the liberty by which Christ has made us free, and don’t be entangled again with a yoke of bondage.” The freedom from all external dominion: the soul at the point of the Will stands in the freedom for which Christ set her free, resistant to all forms of re-subjugation. Direct doctrinal parallel
”I feel triumphant” — The Divine Will as the Greatest Good
“This is why I push It, and I want so much that creatures take It: It is the most important thing for Me; the thing which I cherish the most. All other things do not interest Me as much, not even the holiest ones. And when I obtain that the soul live in my Will, I feel triumphant - because this is the greatest good which can exist in Heaven and on earth.”
Ephesians 1:9–10 — “making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him.” The Divine Will as the mystery at the center of all God’s purposes for creation: what Jesus names as “the most important thing for Me” is the same mystery Ephesians names as the governing plan for the fullness of time. Direct doctrinal parallel
John 4:34 — “Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work.” Christ’s food is the accomplishment of the Father’s will: “I feel triumphant” names the satisfaction that comes when his food is found — when the soul lives in his Will, the work Christ is nourished by is accomplished in her. Christological/Trinitarian
Isaiah 53:11 — “After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities.” Christ satisfied when he sees the fruit of his work: the triumphal satisfaction Jesus expresses when a soul lives in his Will is the experiential form of this Isaian promise — he sees the fruit of the anguish of his soul and is satisfied. Christological/Trinitarian
1 Corinthians 15:28 — “When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all.” The eschatological consummation of the Divine Will — “God may be all in all” — is what Christ’s triumphant feeling anticipates: each soul living in his Will is a partial and present realization of the final “all in all.” Christological/Trinitarian
Zephaniah 3:17 — “The LORD, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing.” God exulting and rejoicing over the soul: “I feel triumphant” is the Luisian equivalent of Zephaniah’s God who rejoices and sings over those in whom his purposes are accomplished. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Both Stage One and Hogan identify the two constitutive structural claims: (1) the Will as new Baptism surpassing water-baptism (the partial grace vs. whole fullness contrast); and (2) the Will as perennial communion surpassing the Eucharist (the temporal vs. eternal communion contrast). Both identify the freedom-from-all-obstacles teaching as structurally central.
DEVIATIONS
Stage One develops the Eucharistic abiding tradition (John 6:56; John 15:4–5; John 17:21–23) as the ground for the perennial-communion claim; Hogan treats this pastorally without developing these texts. Stage One develops Isaiah 53:11 and Zephaniah 3:17 for the “triumphant” satisfaction of Christ; Hogan treats this briefly. Hogan cites Romans 8:31–39 explicitly; Stage One included this.
ADDITIONS — MINE
- Romans 6:3–4 — water-baptism as the initiation that Will-baptism completes
- Colossians 2:9–10 — the plērōma as the content of the “whole fullness” in the Will
- Ephesians 3:19 — being filled with ALL the fullness of God as the Will-baptism’s achievement
- Romans 7:18–19 — Paul’s diagnosis of what persists after water-baptism as what the Will destroys
- Galatians 5:16–17 — flesh-Spirit opposition that Will resolves
- Romans 8:3–4 — what the law could not do, the Spirit accomplishes in those walking by it
- 2 Corinthians 5:17 — new creation as the Will-baptism’s result
- 2 Peter 1:3–4 — partaking of the divine nature as the doctrinal content of living of divine qualities
- Ephesians 4:13 — the fullness of Christ as the measure of the Will-life
- Galatians 2:20 — no longer I who live but Christ
- John 6:56 — Eucharistic abiding as the temporal form of what Will extends permanently
- John 15:4–5 — perennial abiding in the vine
- John 17:21–23 — Trinitarian union as the telos of communion
- Hebrews 7:25 — “always” living to intercede as the model for the Will’s perennial quality
- 1 Corinthians 10:16–17 — Eucharistic participation extended to whole duration
- John 10:28–29 — no one can snatch from the Father’s and Son’s hand
- John 8:36 — free indeed
- Galatians 5:1 — freedom from all re-subjugation
- Ephesians 1:9–10 — the mystery of his will as the governing plan for all time
- Isaiah 53:11 — Christ satisfied when he sees the fruit of his work
- 1 Corinthians 15:28 — God all in all as the eschatological form of “triumphant”
- Zephaniah 3:17 — God exulting and singing over those in whom his purposes are accomplished
ADDITIONS — HERS
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John 3:3–8 — born again of water and the Spirit; cited explicitly by Hogan for the Will as new birth/new baptism.
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Philippians 4:7 — “the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” Hogan cites this for the peace that supervenes when passions and weaknesses are destroyed by the Will. The “understanding” that cannot comprehend this peace is the intellect darkened by the Fall; its restoration through the Will produces the peace that the darkened intellect could not generate.
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Romans 8:31–39 — cited explicitly by Hogan for “no one can prevent her” — “nothing can separate us from the love of Christ.”
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Four baptisms — Hogan enumerates: water, desire, Holy Spirit, divine will (plus blood/martyrdom). This is the most developed sacramental-theology framework in the commentary to date. The Will-baptism is the “final mark of election.”
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Adopted child → actual child distinction — Hogan: water-baptism makes the soul an adopted child of God; Will-baptism makes the soul an actual child. This distinction receives its fullest doctrinal development in Volume 14 (Hogan: “the king has a relationship with everybody in that kingdom… but only a very few are his actual children”). This is a forward bridge to Volume 14.
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March 16 Isaiah 35 citation completed — Hogan opens the March 23 commentary by completing the truncated Isaiah 35 citation from March 16: “There’s only 11 verses in it and it’s talking about the redeemed… the redeemed are walking on a pathway to God and the unclean cannot walk on this pathway.” This confirms the March 16 referent as Isaiah 35:8–9: “A highway shall be there… it shall be called the Way of Holiness… the redeemed shall walk there.”
VIP / SPECIAL DESIGNATIONS
Hogan designates this entry as a VIP — with triple emphasis in the FHC file. The content elevated: the entire entry, with particular weight on (a) the Will as new Baptism containing the whole fullness of grace; (b) the Will as perennial and eternal communion surpassing the Eucharist; (c) “This is the most important thing for Me” and “I feel triumphant.” Hogan adds the survival context: “at a time of persecution for the church when mass mightn’t be that available to you this kind of information is going to be survival stuff.”
STAGE TWO SYNTHESIS
The combined findings identify this as the most doctrinally concentrated entry of Batch 5, and among the most significant entries in the corpus. The entry makes four claims of first-order magnitude: (1) the Will contains the whole fullness of grace while the Sacraments contain only part; (2) the Will is a new Baptism that accomplishes what water-baptism cannot (destruction of passions, weaknesses, and human volition); (3) the Will is perennial and eternal communion that supersedes the Eucharist’s temporal limitations; (4) the Will is the most important thing to Christ, its actualization in a soul making him “feel triumphant.” These four claims constitute the most absolute formulation of Divine Will supremacy in the entire corpus. The freedom-from-all-obstacles teaching — including “not even my Omnipotence Itself” — extends the scope to its absolute limit. Hogan’s surviving-persecution context grounds the doctrinal supremacy in pastoral urgency.
Cross-Entry Synthesis
Volume 9 — March 23, 1910 “Living in the Divine Will is greater than Communion Itself.”
Cross-Entry Synthesis
The Will as New Baptism: Partial Grace and Whole Fullness
The entry opens with a Christological revaluation of the sacramental order. The Sacraments distribute portions of the divine life; the Will IS the divine life in its plenitude. The doctrinal structure is precise: “in the Sacraments there is part of my Grace, in my Will there is the whole fullness of It.” Colossians 2:9–10 and Ephesians 3:19 supply the Pauline basis: the plērōma (fullness) of God dwells in Christ; the Will is the access to this plērōma itself rather than to its distributed portions. John 3:3–8 (Hogan’s explicit citation) frames the Will-baptism as a new birth of the same order as the first but at a higher register.
The content of what the Will accomplishes beyond water-baptism is specified: destruction of passions, weaknesses, and human volition. Romans 7:18–19 names exactly what persists after water-baptism and what the Will destroys: “I do not do the good I want, but the evil I do not want is what I keep on doing.” Galatians 5:16–17 names the flesh-Spirit opposition that water-baptism initiates but does not resolve; the Will’s absorption of human volition into the divine resolves it. 2 Corinthians 5:17 names the result: new creation — the old definitively passed away, the new fully present. Philippians 4:7 (Hogan) gives the experiential form: the peace surpassing all understanding supervenes when passions and weaknesses are dissolved.
The Adopted Child and the Actual Child
Hogan’s adopted-vs-actual-child distinction is among the most theologically significant contributions in the commentary corpus to this point. Galatians 4:4–7 is the scriptural ground: water-baptism confers adoption (huiothesia) — the legal status of sonship, the right to cry “Abba, Father.” The Will-baptism produces actual sonship — ontological sharing in the divine nature (2 Peter 1:3–4). Hogan’s Volume 14 forward bridge frames this in the king-kingdom analogy: the king relates to all in his kingdom, but “only a very few are his actual children.” The queen is the Blessed Mother; the actual children are those in the divine will.
Ephesians 4:13 names the destination: “the measure of the stature of the fullness of Christ” — not growth toward the measure but inhabiting it. Galatians 2:20 names the mechanism: no longer I who live but Christ who lives in me. The Will-life is Christ’s own life operating in the soul’s faculties, not the soul striving toward Christ from outside. Hogan’s enumeration of the four baptisms positions the Will-baptism as the “final mark of election” — the completion of the entire baptismal economy.
Perennial Communion: The Sacrament Extended to All of Existence
“The Sacramental Communion lasts a few minutes, while my Will is perennial communion; even more, eternal — entering eternity in Heaven.” The Eucharist is the summit of the sacramental order; the Will is its permanent form. John 6:56 names the abiding that the Eucharist initiates; John 15:4–5 names the same abiding as the condition of fruitfulness; John 17:21–23 names Trinitarian union as the abiding’s ultimate form. The Eucharist opens each of these; the Will keeps them open without interval.
The Eucharist’s obstacles (illness, necessity, lack of a minister) do not affect the Will’s communion because the Will’s communion is interior and unmediated. Romans 8:31–39 (Hogan’s explicit citation) provides the comprehensive security: “neither death nor life, nor angels nor rulers, nor things present nor things to come… will be able to separate us from the love of God in Christ Jesus our Lord.” The entry extends Paul’s list by adding “not even my Omnipotence Itself” — which cannot prevent the communion because freedom cannot be coerced from outside without ceasing to be freedom. John 8:36 and Galatians 5:1 name the character of this inviolable freedom. Hogan’s pastoral urgency grounds this in survival terms: at a time of persecution when the Mass is unavailable, the Will’s perennial communion is exactly what sustains.
”I Feel Triumphant”: The Divine Will as Christ’s First Desire
“All other things do not interest Me as much, not even the holiest ones. And when I obtain that the soul live in my Will, I feel triumphant — because this is the greatest good which can exist in Heaven and on earth.” This is the most absolute formulation of Divine Will supremacy in the corpus to this point. It surpasses not just creaturely goods but “the holiest things” — including the sacraments.
Ephesians 1:9–10 names the Will as the mystery governing all of God’s purposes — the governing plan “for the fullness of time.” John 4:34 grounds the triumphal feeling: “my food is to do the will of him who sent me” — when the soul lives in Christ’s Will, Christ’s food is satisfied. Isaiah 53:11 is the prophetic anticipation: “he shall see and be satisfied” — the anguish of the Passion produces this satisfaction when its fruit is seen. Zephaniah 3:17 gives the image of divine rejoicing: “he will exult over you with loud singing.”
1 Corinthians 15:28 frames the eschatological dimension: “that God may be all in all” — each soul living in the Will is a present and partial realization of this consummation. The EVO-1 arc receives its most concentrated confirmation: the Will alone enters eternity because it alone is not partial but the whole fullness; the Sacraments are temporal instruments that distribute portions, while the Will is the fullness that has no portion-structure and therefore no ending.
Synthesis Conclusion
The dominant biblical imagination at work is the Pauline fullness-theology (plērōma, new creation, partaking of the divine nature), the Johannine abiding tradition, and the Christological satisfaction of Isaiah 53:11 and Zephaniah 3:17. This is the most doctrinally consequential entry of Batch 5 and one of the most significant in the corpus.
The three findings of greatest theological significance: First, the partial-grace vs. whole-fullness distinction — grounded in Colossians 2:9–10 and Ephesians 3:19 — places the Will in a category above the entire sacramental economy: the Sacraments distribute portions; the Will is the plērōma itself. Second, the perennial-communion claim — grounded in John 6:56, 15:4–5, and Romans 8:31–39 — extends the Eucharist’s communion to all of existence and makes it impervious to every obstacle including omnipotent coercion, with the freedom-basis named by John 8:36 and Galatians 5:1. Third, “I feel triumphant” — grounded in John 4:34, Isaiah 53:11, and 1 Corinthians 15:28 — identifies the soul living in the Will as the satisfaction of Christ’s deepest desire, the present actualization of the eschatological “all in all,” and the greatest good that can exist in Heaven and on earth.
Observation Notes
See this note in volume context →
09-1910-03-23
DWE-1 — absolute-supremacy register — peak formulation in corpus: March 23, 1910 (Hogan VIP, triple designation) delivers the most absolute formulation of DWE-1 in the corpus. “All other things do not interest Me as much, not even the holiest ones” explicitly names sacraments and holy things as subordinate to the Will. The Will contains the WHOLE fullness of grace; the Sacraments contain only PART. The Will is perennial and eternal communion; the Eucharist is temporal and subject to obstacles. When a soul lives in the Will, Christ “feels triumphant” — no other good, however holy, produces this. Governing anchors: Ephesians 1:9–10; John 4:34; Isaiah 53:11; Colossians 2:9–10; 1 Corinthians 15:28.
EVO-1 — peak confirmation: The partial-grace/whole-fullness distinction directly establishes the doctrinal basis of EVO-1: the Sacraments are partial distributions of grace, temporal instruments ordered to a higher end; the Will is the fullness itself, entering eternity. “The Will is perennial communion; even more, eternal — entering eternity in Heaven” is the most concentrated EVO-1 confirmation in the corpus.
Forward bridge — adopted child vs. actual child, Volume 14: Hogan (March 23, 1910): water-baptism makes the soul an adopted child of God; Will-baptism makes the soul an actual child. This distinction receives its fullest doctrinal development in Volume 14, where Hogan describes Christ explaining it through the king-kingdom analogy: all in the kingdom have some relationship with the king, but only very few are his actual children. The Will-baptized soul is Christ’s actual child.
March 16 Isaiah 35 truncation resolved: Hogan opens the March 23 commentary by completing the truncated March 16 Isaiah 35 citation: “There’s only 11 verses in it and it’s talking about the redeemed… the redeemed are walking on a pathway to God and the unclean cannot walk on this pathway.” Confirmed referent: Isaiah 35:8–9 — “A highway shall be there… it shall be called the Way of Holiness… the redeemed shall walk there.” The March 16 truncation anomaly is now resolved.
VIP — Hogan designation: Hogan designates this entry as a VIP with triple emphasis. Content elevated: the entire entry; particular weight on the Will as new Baptism containing whole fullness of grace, the Will as perennial and eternal communion greater than the Eucharist, “the most important thing for Me,” and “I feel triumphant.” Hogan adds explicit pastoral survival context: “at a time of persecution for the church when mass mightn’t be that available to you this kind of information is going to be survival stuff.”