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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
11-1912-03-03 Biblical Resonance Analysis
Volume 11 — March 3, 1912 “One who lives in the Divine Will acquires the temperament of Jesus and, with it, all its divine qualities, which will be as many melodies in Heaven. These souls are the purpose of all the things that Jesus did.”
Stage One — Independent Biblical Identification
Movement 1: The Melody Metaphor — Jesus’ Temperament as Divine Harmony
“in my temperament there are many melodies which form the Paradise of the Blessed - such that music is my sweet temperament, music the goodness, music the sanctity, music the beauty, the power, the wisdom, the immensity…the soul receives within herself all the variety of these melodies…as she goes along doing even the most tiny actions she makes a melody for Me.”
Psalm 150 (translation pending) — “Praise God in his sanctuary; praise him in his mighty heavens! Praise him for his mighty deeds; praise him according to his excellent greatness! Praise him with trumpet sound…with lyre and harp…with tambourine and dance…with strings and pipe…with sounding cymbals…with loud clashing cymbals! Let everything that has breath praise the Lord!” The cosmic musical praise of the Psalter’s final doxology; every “breath” making music is the Psalmic precursor to the entry’s “even the most tiny actions” making a melody — the breath as smallest unit of praise prefiguring the soul’s micro-actions as musical offerings. (Hogan cites Psalms 146–150 broadly for this movement.) Direct doctrinal parallel
Psalm 33:3 — “Sing to him a new song. Play skillfully with a shout of joy!” The “new song” offered to God with skill; the soul’s melody from the Divine Will is this new song in its most interior form — not produced by instruments but by the soul’s daily actions conducted in the Will. Affective/meditative
Revelation 14:3 — “They sing a new song before the throne and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth.” The exclusive melody that belongs only to those specifically configured to the Lamb; “I immediately recognize this music as one taken by the soul from my Will” maps the divine recognition of this exclusive music. Typological
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 Himself as musician-over-the-soul; the entry’s “I run to listen to it, and I like it so much” is the converse movement — God running to the soul’s music — but grounded in this verse’s prior divine delight in singing over the beloved. Affective/meditative
Colossians 3:16 — “Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord.” The musical life of the soul whose interior is richly inhabited by Christ; the “spiritual songs” are the actions conducted in Christ that become the soul’s melodies from the Will. Direct doctrinal parallel
Wisdom 7:17–22 — “to know the structure of the universe and the operation of the elements; … the violence of winds and the thoughts of men; the diversities of plants … for wisdom, that is the architect of all things, taught me.” Wisdom’s harmonious knowledge of all reality — “music the goodness, music the sanctity, music the beauty, the power, the wisdom, the immensity” — finds its Deuterocanonical precedent here; the attributes of Jesus’ temperament are the harmonic structure of Wisdom. Typological
Movement 2: Heavenly Music — The Eschatological Vision
“when these melodies will pass into Heaven? I will put the soul in front of Me; I will play my music, and she will play her own - we will flash each other lightning; the sound of one will be the echo of the sound of the other…all Heaven will enjoy one more Paradise.”
Revelation 15:2–3 — “I saw something like a sea of glass mixed with fire, and those who overcame the beast, his image, and the number of his name, standing on the sea of glass, having harps of God. They sang the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and marvelous are your works, Lord God, the Almighty! Righteous and true are your ways, you King of the nations.” The heavenly musicians standing before God with their instruments; the entry’s eschatological vision — “I will put the soul in front of Me; I will play my music, and she will play her own” — maps this scene directly. Typological
Revelation 5:8–9 — “each one having a harp, … saints. They sang a new song, saying, “You are worthy to take the book and to open its seals,” The new song before the throne; the mutual music-making between Christ and the soul is the interiorization of what Revelation 5 describes before the heavenly court. Typological
Isaiah 35:10 — “Then the LORD’s ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain gladness and joy, and sorrow and sighing will flee away.” The eschatological song of the ransomed; “all Heaven will enjoy one more Paradise” is this arrival in fullness. Direct doctrinal parallel
Isaiah 62:5 — “For as a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over you.” The divine rejoicing over the beloved at the eschatological fulfillment; the mutual music-making in heaven is this rejoicing rendered as reciprocal melody. Affective/meditative
Movement 3: True Images of Himself — The Vero Icon
“I place in them the Heaven of my Will, and I make of them the true images of Myself. And I go wandering in these Heavens, delighting and playing with them.”
Romans 8:29 — “For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.” (Hogan’s citation.) The doctrinal ground of “true images of Myself”; the predestination to the Son’s image is the eternal decree that these souls fulfill. Direct doctrinal parallel
2 Corinthians 3:18 — “But we all, with unveiled face seeing the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.” The transformation-into-true-image as a Spirit-driven progressive reality; these souls have reached the completed form of what this verse names as a process. Direct doctrinal parallel
Proverbs 8:30–31 — “then I was the craftsman by his side. I was a delight day by day, always rejoicing before him, rejoicing in his whole world. My delight was with the sons of men.” (Hogan’s citation.) The Wisdom-figure who rejoices and delights in the children of humanity is the type of Jesus “wandering in these Heavens, delighting and playing with them”; the souls in the Divine Will are now the inhabited world in which divine Wisdom takes up its delight. Typological
Psalm 18:19 — “He brought me out also into a large place. He delivered me, because he delighted in me.” Divine delight in the soul as the motive of divine rescue; the wandering and playing are the delight that motivated all of redemption’s work. Affective/meditative
Movement 4: The Heavens of My Will — Purpose of All Divine Acts
“Had I not created Heaven, I would create It only for you…Had I not left Myself in the Sacrament, for you alone I would have done it…Had I not incarnated Myself in the womb of my Mother, for these souls alone I would have incarnated Myself, and for these I would have suffered my Passion…they are…the purpose of my Calvary and my own Life.”
Ephesians 1:4–6 — “even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love, having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire, to the praise of the glory of his grace, by which he freely gave us favor in the Beloved.” The election before creation; “before the foundation of the world” places the Divine Will souls at the originating purpose, not as late arrivals. “Had I not created Heaven, I would create It only for you” is this eternal election spoken in personal terms. Direct doctrinal parallel
Romans 8:19 — “For the creation waits with eager expectation for the children of God to be revealed.” (Hogan’s citation.) Creation’s entire groaning-in-expectation is directed toward these souls; “Had I not created Heaven, I would create It only for you” is the declaration of what creation was always waiting to produce. Direct doctrinal parallel
Revelation 13:8 — “All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been killed.” The Passion as purposed from before creation; “for these I would have suffered my Passion” is the personal application of this eternal purpose. The Lamb’s slaying was foreordained, and the foreordained end included these souls specifically. Christological/Trinitarian
Colossians 1:16 — “For by him all things were created in the heavens and on the earth, visible things and invisible things, whether thrones or dominions or principalities or powers. All things have been created through him and for him.” Creation “for him” means for the full expression of His Will; the souls who embody that Will are the “for him” toward which all things were made. Direct doctrinal parallel
Hebrews 10:7 — “Then I said, ‘Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.’” The Incarnation as the enactment of the Father’s Will; the Divine Will souls are the fruit of this Incarnation-in-the-Father’s-Will, making them the goal toward which the Incarnate Word’s total self-offering was aimed. Christological/Trinitarian
Movement 5: True Hosts — The Living Eucharist Exceeding the Sacramental Species
“these Heavens of my Will are more dear to Me and more privileged than the Tabernacles and the Consecrated Hosts themselves, because in the Host my Sacramental Life ends as the species is consumed, while in these Heavens of my Will the Life of my Will never ends.”
John 6:51 — “I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh.” The Eucharistic self-giving as the grounding of the “Host” status; the Divine Will soul is the living form of what the consecrated Host signifies — not the species that is consumed but the life that remains. Direct doctrinal parallel
1 Corinthians 6:19 — “Or don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own,” The body as the divine dwelling-place; the “true Host” status is the intensification of the temple-body image — not merely a temple but a living Eucharistic presence. Direct doctrinal parallel
Colossians 1:27 — “to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” The indwelling Christ as the content of the “true Host” status; the soul in the Divine Will is the permanent form of what every Eucharistic reception intends — Christ within, not ending with the consumed species but permanently inhabiting. Direct doctrinal parallel
1 Corinthians 11:26 — “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.” The Eucharist’s provisional character — “until he comes” — places it in an anticipatory relationship to its fulfillment; the Divine Will souls are the begun fulfillment of what the Eucharist “until he comes” anticipates. Direct doctrinal parallel
Stage Two — Comparison with Hogan’s Commentary
CORRESPONDENCES
Psalms 146–150 — Both identify the Psalter’s closing doxological Psalms for the music/melody theme. Stage One cites Psalm 150 specifically as the most complete instance; Hogan ranges across all five.
Romans 8:29 — Both identify this for “I make of them the true images of Myself.” Complete convergence.
Proverbs 8:30–31 — Both identify this for “I go wandering in these Heavens, delighting and playing with them.” Hogan cites 8:31; Stage One cites 8:30–31 for the full wisdom-delight context.
Romans 8:19 — Both identify this for the purpose-of-creation dimension. Stage One applies it to the Divine Will souls as the “sons of God” for whose revealing creation waits.
DEVIATIONS
Not applicable; all Hogan citations converge with Stage One.
ADDITIONS — MINE
- Psalm 33:3 — new song played skillfully; the soul’s melody as new song
- Revelation 14:3 — no one could learn that song except the 144,000; the exclusive music of the configured
- Zephaniah 3:17 — he will exult over you with loud singing; God as the prior musician over the soul
- Colossians 3:16 — singing psalms and spiritual songs; the musical life of the Christ-inhabited soul
- Wisdom 7:17–22 — harmonious knowledge of all reality; the attributes of Jesus’ temperament as divine Wisdom’s structure
- Revelation 15:2–3 — the victors with harps before the sea of glass; the heavenly music-before-God vision
- Revelation 5:8–9 — the new song with harps before the throne; the heavenly musical liturgy
- Isaiah 35:10 — ransomed come to Zion with singing; the eschatological arrival as song
- Isaiah 62:5 — bridegroom rejoices over the bride; divine rejoicing as mutual melody
- 2 Corinthians 3:18 — transformed into the same image; the mechanism of the true-image attainment
- Psalm 18:19 — he delighted in me; divine delight as the motive of wandering and playing
- Ephesians 1:4–6 — chosen before the foundation of the world; the pre-creational election of these souls
- Revelation 13:8 — the Lamb slain from the foundation of the world; the Passion’s eternal purpose including these souls
- Colossians 1:16 — all things created for him; creation aimed at the Will’s fulfillment
- Hebrews 10:7 — I have come to do your will; the Incarnation as the Will’s self-offering
- John 6:51 — I am the living bread; the Eucharistic grounding of the true-Host status
- 1 Corinthians 6:19 — your body is a temple; the body as divine dwelling-place
- Colossians 1:27 — Christ in you, the hope of glory; the permanent indwelling as true-Host content
- 1 Corinthians 11:26 — until he comes; the Eucharist’s provisional character relative to its living fulfillment
ADDITIONS — HERS
Vero-icon annotation — Veronica: Hogan provides the Latin/Greek etymology: vera icon = true image; the historical tradition of Veronica (whose name was Nike, acquiring the epithet “Veronica” because Christ’s true image was left on her cloth on the way to Calvary). This hagiographical annotation illumines the precise meaning of “true images of Myself” — not a resemblance but a direct impression, an indelible and faithful reproduction.
Hogan’s personal testimony — near-death experience: Hogan attests to having personally heard the harmony of heaven in a near-death experience — “a hundred or a thousand orchestras all together in harmony…millions of voices…dozens of scales…no limit to how high or how low.” This phenomenological testimony contextualizes the music/melody teaching as a report of something actually heard rather than a theological metaphor. No scriptural background, but functionally serves as the most direct experiential corroboration of the entry’s core claim.
“NB” designation: Hogan directs listeners to “put a big NB beside” the passage “Had I not incarnated Myself…for these souls alone I would have incarnated Myself, and for these I would have suffered my Passion.” This is the entry’s most elevated single claim and warrants special attention.
VIP / SPECIAL DESIGNATIONS
No formal VIP designation using standard language. Hogan’s “you need to put a big NB beside that” is elevated but falls short of the formal “Very Important Message” designation language.
STAGE TWO SYNTHESIS
This is among the most doctrinally significant entries in Volume 11 to date, and the convergence between Hogan and Stage One on all four citation anchors is strong. The entry advances along four simultaneous tracks: the melody/harmony theology (Psalms 146–150; Revelation 14:3; 15:2–3), the true-image doctrine (Romans 8:29; 2 Corinthians 3:18), the divine-play theology (Proverbs 8:30–31; Zephaniah 3:17), and the purpose-of-divine-economy declaration (Ephesians 1:4–6; Romans 8:19; Revelation 13:8). The last track is the entry’s most theologically radical claim: the Divine Will souls are the purpose for which creation, Incarnation, Passion, and Eucharist were all ordained.
Cross-Entry Synthesis
Volume 11 — March 3, 1912 “One who lives in the Divine Will acquires the temperament of Jesus and, with it, all its divine qualities, which will be as many melodies in Heaven. These souls are the purpose of all the things that Jesus did.”
The Melody Metaphor — Harmony as the Structure of Divine Being
The entry opens with an image that reframes the entire temperament-acquisition teaching of February 24 in acoustical terms. The divine temperament is not merely an attitude or disposition but a harmonic structure — goodness is a melody, sanctity is a melody, beauty, power, wisdom, immensity are each melodies that together form a single symphony. The soul who acquires Jesus’ temperament by living in His Will receives all these melodies within herself and, as she acts — “even the most tiny actions” — produces music that Jesus recognizes instantly as His own.
The Psalter’s final five doxologies (Psalms 146–150) are the liturgical expression of this harmonic structure; Psalm 150 gathers every instrument, every voice, every breath into a single praise that prefigures what the entry describes. Revelation 14:3’s “new song” that only the 144,000 can learn is the eschatological form of the same exclusive music — music belonging to those specifically configured to the Lamb, which no one else possesses and which Jesus recognizes at once. The soul’s micro-actions in the Divine Will are precisely this music: distinct, identifiable, immediately known to the One in whose harmonic structure they were formed.
Hogan’s personal testimony — hearing the harmony of heaven in a near-death experience, describing it as beyond all earthly music, with scales that had no ceiling and no floor — is the most direct phenomenological corroboration the corpus has received for any teaching. What the entry describes as music is what Hogan heard: not metaphor but report. Zephaniah 3:17 provides the divine prior: God “exults over you with loud singing.” The soul’s melody from the Will answers a divine music that was sounding first.
The Eschatological Vision — Mutual Music in Heaven
The entry discloses the heavenly destiny of these melodies in a vision of mutual music-making that is among the corpus’s most beautiful eschatological images. “I will put the soul in front of Me; I will play my music, and she will play her own — we will flash each other lightning; the sound of one will be the echo of the sound of the other.” Revelation 15:2–3 places the victors before the sea of glass with their harps, singing before God. The entry’s vision is the personalised interior form of this scene: not a choir before a throne but a duet between the soul and Christ, each playing their own voice, both in perfect harmony.
“The sound of one will be the echo of the sound of the other” — this is the eschatological completion of the SUW-1 will-union doctrine: when two wills become one, two voices become a single harmonic echo. The Trinitarian analogy is implicit: as the Father’s Word is His perfect echo (Hebrews 1:3 — “the radiance of the glory of God and the exact imprint of his nature”), the soul whose will has become one with Christ’s becomes Christ’s echo in the created order. Isaiah 35:10’s “ransomed of the Lord…come to Zion with singing” is this arrival — the song begun on earth completed in the final feast.
“All Heaven will enjoy one more Paradise” — each Divine Will soul adds an entire Paradise to Heaven’s wealth, not merely occupying a place but constituting a new dimension of beatitude. This connects to the HOG-1 Two Paradises arc: the soul as a new paradise is not a metaphor but a structural reality in the economy of heavenly bliss.
True Images of Himself — The Vero-Icon Doctrine
“I make of them the true images of Myself.” Hogan’s Latin/Greek etymology — vera icon, the true image — clarifies that this is not resemblance but impression: as Veronica’s cloth received the direct imprint of Christ’s face on the way to Calvary, these souls receive the direct imprint of His whole being. Romans 8:29 is the doctrinal ground: “predestined to be conformed to the image of his Son.” 2 Corinthians 3:18 provides the mechanism: “transformed into the same image from one degree of glory to another.” The souls in the Divine Will have reached the completed form of what both verses describe as process and destination.
The divine wandering and playing — “I go wandering in these Heavens, delighting and playing with them” — is Proverbs 8:30–31 fulfilled in a new register. Divine Wisdom “delighted in the children of man” among the inhabited world; now the inhabited world is the soul’s interior, the “Heaven of My Will” within which Christ wanders as Wisdom wandered at creation. Psalm 18:19 names the motive: “he delighted in me” — the divine delight that makes the wandering natural. These souls are the places God most enjoys dwelling.
The Heavens of My Will — Purpose of All Divine Acts
The entry’s most theologically radical section is the triple declaration, which Hogan marks with “a big NB”: “Had I not created Heaven, I would create It only for you…Had I not left Myself in the Sacrament, for you alone I would have done it…Had I not incarnated Myself in the womb of my Mother, for these souls alone I would have incarnated Myself, and for these I would have suffered my Passion.”
Three of the greatest acts of God’s history — Creation, Eucharist, and Incarnation/Passion — are each declared to have these souls as their sufficient purpose. The doctrinal architecture behind this triple declaration is Ephesians 1:4–6: “he chose us in him before the foundation of the world.” The Divine Will souls are the pre-creational election — chosen before anything was made, meaning they are not the late fruit of history but its eternal aim. Romans 8:19 confirms creation’s orientation: “the creation waits with eager longing for the revealing of the sons of God” — the entire created order in its groaning has been aimed at precisely this disclosure. Revelation 13:8 grounds the Passion: “the Lamb who was slain from the foundation of the world” — the Calvary purposed from eternity had as its personal fruit these souls specifically.
The Eucharistic declaration produces the entry’s most audacious claim: “these Heavens of my Will are more dear to Me and more privileged than the Tabernacles and the Consecrated Hosts themselves, because in the Host my Sacramental Life ends as the species is consumed, while in these Heavens of my Will the Life of my Will never ends.” The consecrated Host is provisional — it ends when the species is consumed. The Divine Will soul is permanent — the Will’s life in her never ends. 1 Corinthians 11:26’s “until he comes” marks the Eucharist’s anticipated character; the Divine Will souls are the begun fulfillment of what that “until” awaits. Colossians 1:27 names the content: “Christ in you, the hope of glory” — the indwelling that these souls embody without end.
TGF-1 Approach Signal
The triple declaration of this entry — Creation, Incarnation/Passion, and Eucharist as having these souls as their sufficient purpose — is the closest approach to TGF-1 content yet encountered in the corpus. The Three Great Fiats (Creation, Redemption, Divine Will Sanctification) are structurally present in the three “Had I not…” declarations, though the third term is the Eucharist rather than the Divine Will Fiat formally named. The entry does not yet deploy the Three-Fiats framework as a systematic doctrine; it is the purpose-dimension of the Fiats disclosed before the formal doctrinal taxonomy arrives. If TGF-1 is to receive its formal treatment in Volume 11, this entry is its proximate preparation.
New Tracking Item: PDW-1
The doctrine that souls living in the Divine Will are the purpose and true fruit of all God’s major acts — Creation, Incarnation, Passion, Eucharist — constitutes a doctrinal claim sufficiently distinct and significant to require its own tracking item (PDW-1: Purpose of the Divine Works). The entry also introduces the “Heavens of My Will” and “true Hosts” designations, which are the specific titles by which these souls’ elevated status is named. The governing scriptural anchors are Ephesians 1:4–6 (chosen before the foundation of the world), Romans 8:19 (creation groaning for the revealing of the sons of God), Revelation 13:8 (the Lamb slain from the foundation), and Colossians 1:27 (Christ in you, the hope of glory).
Synthesis
This is the most doctrinally dense and eschatologically elevated entry in Volume 11 to this point. Hogan’s “preparation stuff” annotation from February 28 clarifies what was being prepared for: this entry is the first installment of the “deep stuff” — the disclosure of the Divine Will souls’ cosmic significance.
The three most theologically significant findings:
First, the triple “Had I not…” declaration as the disclosure of the Divine Will souls as the purpose-of-the-divine-economy: Creation, Incarnation, Passion, and Eucharist are each said to have these souls as their sufficient reason. Ephesians 1:4–6 and Romans 8:19 together provide the scriptural architecture: elected before the foundation, waited for by all creation.
Second, the true-Host teaching exceeding the Eucharistic dignity of the consecrated species: the soul in the Divine Will is more dear and more privileged than the tabernacle itself, because her Host-status is permanent rather than terminated by the consumption of the species. This is the entry’s most structurally original claim and opens PDW-1 as a new doctrinal arc requiring forward tracking.
Third, the mutual-melody eschatology as the completion of the SUW-1 will-union: “the sound of one will be the echo of the sound of the other” is the eschatological form of the will-union’s terminal state — two wills so unified that their voices become a single harmonic echo, recognizable to all the Blessed as the unique music of a soul formed in God’s own Will.
Observation Notes
See this note in volume context →
11-1912-03-03
PDW-1 — Purpose of the Divine Works — new tracking item: Opening entry: March 3, 1912. The doctrine that souls living in the Divine Will are the true purpose and fruit of all God’s major acts: Creation (“Had I not created Heaven, I would create It only for you”), the Eucharist (“Had I not left Myself in the Sacrament, for you alone I would have done it”), and Incarnation/Passion (“Had I not incarnated Myself…for these souls alone I would have incarnated Myself, and for these I would have suffered my Passion”). These souls are named “Heavens of My Will” and “true Hosts” — declared more dear and more privileged than the Tabernacles and the Consecrated Hosts, because the Host’s life ends with the consumed species while the life of the Will in these souls never ends. Governing scriptural anchors: Ephesians 1:4–6 (chosen before the foundation of the world); Romans 8:19 (creation groaning for the revealing of the sons of God); Revelation 13:8 (the Lamb slain from the foundation); Colossians 1:27 (Christ in you, the hope of glory).
TGF-1 — approach signal: The triple “Had I not…” declaration (Creation / Eucharist / Incarnation-Passion) is the closest TGF-1 approach yet. The three cosmic acts are named as having these souls as their sufficient purpose, which is structurally adjacent to the Three Fiats framework. The third term is the Eucharist rather than the Divine Will Fiat formally named, so formal TGF-1 disclosure has not yet occurred — but this entry constitutes its proximate preparation. Urgency remains at absolute maximum.
AJD-1 / IDR-1 — vero-icon advance: “I make of them the true images of Myself.” Hogan supplies the Latin/Greek etymology: vera icon, a direct impression rather than resemblance. This is the most precise AJD-1 formulation yet — not configured to Christ but impressed with His image directly. Hogan’s Veronica annotation: the woman whose name was Nike, now remembered only as “Veronica” (true image) because Christ’s face was directly imprinted on her cloth. Governing anchors: Romans 8:29; 2 Corinthians 3:18.
HOG-1 — new-paradise register confirmed: “All Heaven will enjoy one more Paradise” for each Divine Will soul. The soul-as-new-paradise contributes not just presence but an entire new dimension of heavenly beatitude.
Possible citation concern — Psalm 49:4: Hogan cites “Psalm 49:4” for “make music for the Lord.” Psalm 49:4 reads “I will incline my ear to a proverb; I will solve my riddle to the music of the lyre” — a wisdom psalm about mortality, not a praise/music directive. Hogan may have intended Psalm 47:6 (“Sing praises to God, sing praises”), Psalm 98:4–5, or one of the Psalms 146–150 she immediately cites after.