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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
11-1915-12-10 Biblical Resonance Analysis
Volume 11 — December 10, 1915 “Our prayers, actions and sufferings must flow within those of Jesus, to do the good that Jesus did.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
The entry moves through two large sections. The first is an exchange over privation and doubt — Luisa’s anguished lament at Jesus’s absence, his severe rebuke for “tempting” him, and the pastoral reassurance that follows. The second is the doctrinal disclosure: the three-fold principle by which the soul’s prayers, works, and sufferings flow into Christ’s, acquire the scope and completeness of his, and flow outward as immense seas of grace for all. The entry closes with the most direct divine-perspective statement of the AJD-1 identification in the corpus.
Movement One: Privation and the Temptation to Doubt
“I was feeling very afflicted because my sweet Jesus, my Life, my all, did not make Himself seen… ‘What a great misfortune: to know Him, love Him, and remain without Him! Can a greater misfortune ever be given?’ …He told me with a severe look: ‘My daughter, do not tempt Me!‘”
Psalm 42:1–3 — “For the Chief Musician. A contemplation by the sons of Korah. As the deer pants for the water brooks, so my soul pants after you, God. My soul thirsts for God, for the living God. When shall I come and appear before God? My tears have been my food day and night, while they continually ask me, “Where is your God?” The anguish of absence in the precise register of Luisa’s lament — the one who knows and loves God and is denied the felt presence — is the Psalm 42 experience in its mystical form. “To know Him, love Him, and remain without Him” is this psalm’s pain articulated doctrinally. Affective/meditative
Song of Songs 3:1–4 — “By night on my bed, I sought him whom my soul loves. I sought him, but I didn’t find him. I will get up now, and go about the city; in the streets and in the squares I will seek him whom my soul loves. I sought him, but I didn’t find him. The watchmen who go about the city found me; “Have you seen him whom my soul loves?” I had scarcely passed from them, when I found him whom my soul loves. I held him, and would not let him go, until I had brought him into my mother’s house, into the room of her who conceived me.” The mystical privation of the Bride — going out to seek, finding darkness and absence, the longing that is itself a form of love — is the canonical figure for the experience Luisa undergoes. The beloved is inside (as Jesus will clarify) but the Bride does not perceive it. Affective/meditative
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 privation lament at its most absolute formulation; Luisa’s wish to “deafen Heaven and earth” with her laments is the interior form of the cry that Christ himself uttered from the Cross. Affective/meditative
Deuteronomy 6:16 — “You shall not tempt the LORD your God, as you tempted him in Massah.” Jesus’s rebuke — “do not tempt Me” — directly invokes this commandment. Luisa’s persistence in doubt despite the explanations already given and the external confirmation of chastisements now clearly visible constitutes, in Jesus’s framing, the form of tempting God prohibited in this text. Direct doctrinal parallel
Matthew 4:7 — “Jesus said to him, “Again, it is written, ‘You shall not test the Lord, your God.’” The Deuteronomy commandment in its Christological form — the very words Jesus used to rebuke Satan’s demand for miraculous demonstration. Here Jesus turns the formula on the soul whose doubt after full explanation presses him toward a further sign. Direct doctrinal parallel
Luke 17:21 — “neither will they say, ‘Look, here!’ or, ‘Look, there!’ for behold, God’s Kingdom is within you.” Jesus’s reassurance — “I am inside of you, although you do not always see Me” — invokes the kingdom-within principle; the perceived absence does not mean actual absence, because the divine presence is interior and not contingent on the soul’s awareness of it. Direct doctrinal parallel
John 14:17 — “the Spirit of truth… s with you and will be in you.” The promise of interior dwelling — “I will not leave you as orphans; I will come to you” — is the pneumatological ground for Jesus’s assurance that he is inside Luisa even when not visibly present. The consolation in the entry is John 14 consolation in its mystical form. Direct doctrinal parallel
Movement Two: The Three-Fold Flow-In — Prayer
“If you pray, may your prayer flow in Mine — make it your own. In this way, you too will do all that I did with my prayers — the glory I gave to the Father, the good I pleaded for all — you will do it as well.”
John 17:1–26 The entire High Priestly Prayer is the model prayer into which Luisa’s prayer flows. Jesus here names exactly two things his prayers accomplished: “the glory I gave to the Father” and “the good I pleaded for all” — which are the exact two movements of John 17 (verses 1–5: glory to the Father; verses 6–26: intercession for all who believe). The soul’s prayer flowing into his means participation in the scope and content of this prayer. Direct doctrinal parallel
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 eternal, unceasing intercessory prayer that constitutes the glorified Christ’s permanent activity is the prayer into which the soul is directed to flow. Her prayer, united to this, acquires the same eternal intercessory scope. Direct doctrinal parallel
Romans 8:26–27 — “the Spirit himself makes intercession for us with groanings which can’t be uttered. … he makes intercession for the saints according to God.” The Spirit as the medium through which the soul’s prayer is elevated into the divine prayer: what Luisa is instructed to do consciously — flowing her prayer into Christ’s — is the interior structure the Spirit accomplishes pneumatologically in all prayer according to Paul. Direct doctrinal parallel
Movement Three: The Three-Fold Flow-In — Work
“If you work, make your work flow into Mine, and make it your own. So you will have in your power all the good that my Humanity did, which sanctified and Divinized everything.”
John 1:14 — “The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth.” The Humanity’s capacity to sanctify and divinize everything originates in the Incarnation — the eternal Word taking on flesh and thereby elevating the entire order of creaturely action by inhabiting it. The work that sanctified and divinized everything is the Incarnation’s ongoing effect; the soul’s work flowing into the Humanity’s work participates in this Incarnational divinizing power. Christological/Trinitarian
John 5:17, 19 — “But Jesus answered them, “My Father is still working, so I am working, too.” Jesus therefore answered them, “Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise.” The Humanity’s works are already participatory in their structure — the Son flows his work into the Father’s. The instruction to Luisa replicates at one remove the ontological structure Jesus describes of his own working: as Son flows into Father, soul flows into Son. Christological/Trinitarian
John 14:12 — “Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father.” The promise of works-participation, where the believer’s work carries the scope of Christ’s own works through union with him, is the explicit Johannine ground for the instruction here. Direct doctrinal parallel
Colossians 3:17 — “Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.” The apostolic principle of doing all things in Christ — which the entry transforms from a moral instruction into an ontological one: not merely doing things in his name but making his works one’s own through the flow-in. Direct doctrinal parallel
Movement Four: The Three-Fold Flow-In — Suffering
“If you suffer, may your suffering flow in Mine — make it your own; so you will have in your power all the good that I did in Redemption.”
Colossians 1:24 — “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly,” The apostolic suffering passage: the soul’s suffering participates in the redemptive arc, not supplementing what was insufficient but occupying the space Christ’s afflictions open for the body. The entry extends this: the soul’s suffering flowing into Christ’s places “all the good that I did in Redemption” within the soul’s power — Paul’s participation-in-sufferings taken to its doctrinal completion. Direct doctrinal parallel
2 Corinthians 4:10 — “always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body.” The martyrological structure: the soul’s suffering as the form in which Jesus’s redemptive death is made present in history after the Ascension. Flowing the suffering into his is the mechanism by which this manifesting occurs. Direct doctrinal parallel
Romans 8:17 — “and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified with him.” The suffering-participation as the condition of full inheritance — the co-suffering that constitutes co-heirship. Direct doctrinal parallel
Philippians 3:10 — “that I may know him and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death,” The Pauline desire for suffering-participation as the deepest form of knowledge and conformity to Christ. Affective/meditative
1 Peter 4:13 — “But because you are partakers of Christ’s sufferings, rejoice, that at the revelation of his glory you also may rejoice with exceeding joy.” The apostolic participation in Christ’s sufferings as the form of anticipatory glory. Direct doctrinal parallel
Movement Five: Immense Seas of Graces — and “I Will Look at Your Life as Mine”
“With this, you will take the three essential points of my Life; and as you do so, immense seas of graces will come out from you, and pour out for the good of all. And I will look at your life, not as your own, but as Mine.”
John 7:38 — “He who believes in me, as the Scripture has said, from within him will flow rivers of living water.” The outpouring of grace from the soul united to Christ — the “immense seas of graces” flowing out for the good of all — is the fulfillment of this promise. The soul who has received the fullness of Christ’s prayer, work, and suffering becomes the source of the river. 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.” This is the governing anchor for the entire entry’s culmination. “I will look at your life, not as your own, but as Mine” is the divine-perspective statement of exactly what Galatians 2:20 states from the human side. The entry discloses the other half of the equation: not merely that the soul lives Christ’s life, but that Christ himself regards the soul’s life as his own. Direct doctrinal parallel
2 Corinthians 5:14–15 — “For the love of Christ compels us; … that those who live should no longer live to themselves, but to him who for their sakes died and rose again.” The apostolic logic of living for Christ rather than for oneself, taken to its structural completion: the soul’s life is not her own but his, confirmed by his own declaration. Direct doctrinal parallel
John 15:5 — “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 immense seas of graces flowing out for the good of all is the vine-imagery’s fruitfulness at its highest application: the branch drawing into itself the full life of the vine and distributing it universally. Direct doctrinal parallel
Ephesians 3:19–20 — “and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us,” The “immense seas” language corresponds to the “far more abundantly” promise: the fullness of God poured through the soul beyond all imagining because the soul’s acts now carry the scope of his. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Deuteronomy 6:16 and Matthew 4:7 identified by both sources for the “do not tempt Me” rebuke. Both are the primary texts and function as the doctrinal anchor for this section.
Luke 17:21 identified by both sources for “I am inside of you.” Hogan cites it directly; Stage One arrived at the same passage for the kingdom-within principle.
John 14:17 identified by both sources for the dwelling-presence assurance. Both apply it to Jesus’s “I am inside of you” reassurance.
DEVIATIONS
Hogan cites Acts 15:10 alongside Deuteronomy 6:16 and Matthew 4:7 as a third “tempting God” text. Acts 15:10 reads: “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear?” While the Greek verb πειράζω (to test/tempt) appears, the passage addresses the Jerusalem Council’s debate over Gentile circumcision requirements — Peter’s argument that imposing the law “tests” God’s sufficiency to save without it. The context bears no relationship to the prohibition against doubting God that Deuteronomy 6:16 and Matthew 4:7 address. Stage One did not identify this passage for the present concept, and Hogan’s application of it here is a misfit of context. Citation correction: Hogan’s “Acts 15:10” for the prohibition against tempting God corrected to 1 Corinthians 10:9 (“We must not put Christ to the test, as some of them did”) or Hebrews 3:8–9 (“Do not harden your hearts… where your fathers put me to the test”), both of which address the direct prohibition in the relevant context.
ADDITIONS — MINE
- Psalm 42:1–3 — mystical privation / thirsting for the living God (anguish of known love and felt absence)
- Song of Songs 3:1–4 — Bride seeking and not finding (canonical mystical privation figure)
- Psalm 22:1–2 — forsaken cry / deafening heaven with laments (most absolute privation register)
- John 17:1–26 — High Priestly Prayer (model prayer into which Luisa’s flows: glory to Father + intercession for all)
- Hebrews 7:25 — He always lives to make intercession (eternal prayer into which the soul flows)
- Romans 8:26–27 — Spirit intercedes for the saints (pneumatological medium of the flow-in)
- John 1:14 — Word became flesh (Incarnational ground of the Humanity’s sanctifying-divinizing power)
- John 5:17, 19 — Son flows work into Father’s work (ontological model for soul flowing into Son)
- John 14:12 — greater works through union with Christ (explicit works-participation promise)
- Colossians 3:17 — do everything in the name of Christ (moral-to-ontological extension)
- Colossians 1:24 — filling up what is lacking in Christ’s afflictions (suffering-participation ground)
- 2 Corinthians 4:10 — carrying the death of Jesus in the body (suffering-as-manifestation)
- Romans 8:17 — co-heirs provided we suffer with him (suffering-participation as inheritance)
- Philippians 3:10 — sharing his sufferings / becoming like him in death (Pauline desire for conformity)
- 1 Peter 4:13 — sharing Christ’s sufferings for anticipatory glory
- John 7:38 — rivers of living water flowing from the heart of the believer (immense seas of graces)
- 2 Corinthians 5:14–15 — no longer living for oneself but for him (apostolic logic of the life-as-his declaration)
- John 15:5 — vine and branches / bearing much fruit (universal fruitfulness through union)
- Ephesians 3:19–20 — filled with all the fullness of God / far more abundantly (immense seas register)
ADDITIONS — HERS
- Purgatory privation forward bridge: Hogan identifies that Luisa’s privation pain — “to know him, love him, and remain without him” — will be understood in higher volumes as a participation in the suffering of souls in purgatory: “she’s going to discover that in these privations she’s allowed to experience the pain of the souls in purgatory… she’ll realise that she’s being allowed to make reparation for them.” This is a new forward bridge not previously logged.
- Rosary application: Hogan applies the three-fold flow-in as a practical formula for beginning any prayer (“I want my prayers to flow in yours, in your divine will — it’s actually important to say the words”), connecting the doctrinal disclosure to the rosary and liturgical prayer. Pastoral application; scriptural ground not specified beyond the entry’s own content.
- “Past, present and future” scope: Hogan makes explicit the temporal universality of the immense seas of graces — “immense good is done for all souls past present and future” — extending the apostolic scope across all time. No additional Scripture cited; consistent with ECA-1’s eternal-operative-act doctrine.
VIP / SPECIAL DESIGNATIONS
Hogan does not use the formal VIP formula for this entry but opens with “this is terribly important.” This is pastoral emphasis rather than the formal designation; not logged as a VIP.
STAGE TWO SYNTHESIS
The combined findings establish this entry as the most systematic single-entry disclosure of the three-fold flow-in principle in the corpus. The biblical imagination is predominantly Johannine-Pauline: John 5, 7, 14, 15, 17 supply the works-and-prayer participation framework; Galatians 2:20, Colossians 1:24, and 2 Corinthians 4:10 supply the suffering-and-identity framework. The governing anchor for the entire entry is Galatians 2:20, whose other side — “I will look at your life, not as your own, but as Mine” — the entry discloses from the divine perspective. Hogan’s purgatory forward bridge is the entry’s most significant contribution to future tracking; the three-fold flow-in itself represents the operational anatomy of ECA-1’s creaturely-participation principle at its most precise and actionable.
Cross-Entry Synthesis
Volume 11 — December 10, 1915 “Our prayers, actions and sufferings must flow within those of Jesus, to do the good that Jesus did.”
Privation, Doubt, and the Interior Kingdom
The entry opens in the register of the mystical night — the acute anguish of a soul who knows and loves God and is denied the felt presence, expressed through the wish to “deafen Heaven and earth” with her laments. The Psalmic tradition supplies the closest biblical parallel: Psalm 42’s panting deer, Psalm 22’s forsaken cry, both expressing the specific pain of known and loved divinity made inaccessible. Song of Songs 3:1–4 provides the canonical mystical figure: the Bride seeking in darkness, not finding. These are not merely emotional analogues but structural witnesses — the biblical tradition of the soul who loves God most intensely as precisely the one whose privation is most acute.
Jesus’s severe rebuke draws on Deuteronomy 6:16 and Matthew 4:7 directly, invoking the prohibition against tempting God that Luisa’s persistent doubt — despite clear prior explanation and now visible external confirmation of chastisements — has crossed. The harshness is measured against the extraordinary information already given: not a rebuke of weakness but of the soul who has been told everything and still doubts. The consolation that follows grounds itself in Luke 17:21 and John 14:17: the kingdom within, the Spirit who dwells not visibly but interiorly. Hogan’s purgatory bridge opens the privation’s further meaning — in higher volumes, Luisa will understand these privations as participation in the suffering of souls in purgatory, the experience of knowing and loving God without having him becoming the instrument of her reparation for those souls. The privation is not merely a test but a form of apostolic suffering anticipating the three-fold principle about to be disclosed.
The Three-Fold Flow-In: Operational Anatomy of Creaturely Participation
The doctrinal heart of the entry is a precise tripartite instruction — prayer, work, and suffering each directed to flow into Christ’s corresponding act, each thereby acquiring that act’s full scope and power. This is the ECA-1 creaturely-participation principle (August 24, 1915: one act in the Will contains all possible goods; August 27, 1915: soul filled with the same attributes through fusion) now given its most actionable and operationally specific form. The three domains are named because they are exhaustive: prayer covers the soul’s liturgical and contemplative relation to God; work covers her engagement with created reality; suffering covers her submission to what she cannot choose. Together they constitute the whole of human existence — “the three essential points of my Life” — meaning the soul who directs all three has placed her entire existence within his.
The prayer-domain rests on John 17. Stage One’s identification of the High Priestly Prayer as the specific content of “the glory I gave to the Father, the good I pleaded for all” is the most precise scriptural anchor in the entry: Jesus is not directing a generic prayer-union but union with the specific prayer whose content he names, whose two movements (doxological in verses 1–5, intercessory in verses 6–26) map exactly onto the two goods named. Hebrews 7:25 establishes that this prayer is not a historical event but a permanent activity — the glorified Christ always living to intercede. The soul’s prayer flowing into this eternal intercessory prayer shares in its permanence. Romans 8:26–27 adds that the Spirit is already the medium of this elevation in all genuine prayer; what Luisa is instructed to do consciously is the explicit form of what the Spirit performs structurally.
The work-domain rests on the Incarnation’s divinizing effect. John 1:14 is the founding act: the Word taking flesh and thereby elevating all creaturely labor by inhabiting it. John 5:17 and 19 disclose that the Son’s working is itself participatory in the Father’s — the Humanity’s work already flows into the divine. The soul’s work flowing into the Humanity’s is therefore the third level of the same participatory structure (Father → Son → soul), with John 14:12 making explicit the promise of works-participation at the human level.
The suffering-domain concentrates the Pauline co-redemptive tradition. Colossians 1:24 is the primary anchor — “filling up what is lacking in Christ’s afflictions” — with 2 Corinthians 4:10, Romans 8:17, and Philippians 3:10 all forming variants of the same participatory claim. The entry’s formulation advances these: not merely sharing his sufferings but having “in your power all the good that I did in Redemption” — the soul’s suffering, once flowed into his, places the entire redemptive treasury within her apostolic reach. This is the VSC-1 arc’s intercessory-power ground stated from the suffering side.
“I Will Look at Your Life as Mine”: The Divine-Perspective Consummation
The entry closes with the most direct divine-perspective AJD-1 statement in the corpus: Jesus declaring that he will regard the soul’s life not as hers but as his own. This is the other side of Galatians 2:20 disclosed from the Christ-side. Paul states the human experience (“it is no longer I who live, but Christ who lives in me”); the entry states the divine evaluation: Jesus himself confirming that the identification is real from his side, not merely subjectively felt from hers. The progression through the AJD-1 arc culminates here: organ-of-the-Will (March 24, 1914) → co-redemptrix (November 6, 1914) → Humanity-possession (May 2, 1915) → new-Humanity (July 9, 1915) → “My Life!” (October 25, 1915) → other-Christs-Father-advocacy (November 11, 1915) → and now the declarative divine stance: “I will look at your life as Mine.” Each previous formulation approached the identification from a functional or relational angle; this one is ontological from the divine side — what Jesus sees when he looks at the soul.
The outpouring that precedes this declaration — “immense seas of graces will come out from you and pour out for the good of all” — confirms the apostolic-universal scope of the identification. John 7:38’s rivers of living water, Ephesians 3:19–20’s “far more abundantly,” John 15:5’s vine-branch fruitfulness all converge on the same image: the soul who has drawn in Christ’s prayer, work, and suffering distributes at Christ’s own scale. The Hogan addition of “past, present and future” as the temporal scope of this good situates the flow-in within the ECA-1 framework: the soul’s acts, united to Christ’s, acquire the same eternal operative completeness.
Synthesis
This entry’s dominant biblical imagination is the Johannine participation structure (John 5, 7, 14, 15, 17) grounded in and confirmed by the Pauline co-redemptive theology (Galatians 2:20, Colossians 1:24, Romans 8:17, 2 Corinthians 4:10). The Johannine stream supplies the mechanics of flow-in at every level (prayer → John 17 and Hebrews 7:25; work → John 1:14 and John 5; fruitfulness → John 7:38 and John 15:5); the Pauline stream supplies the theological weight of the soul’s identification with Christ’s death and risen life (Galatians 2:20 as the governing anchor for the entire conclusion). The three findings of most theological significance: first, the operational completeness of the three-fold instruction — prayer, work, and suffering as exhaustive categories placing the soul’s entire existence within Christ’s acts and their scope; second, the AJD-1 divine-perspective consummation — Jesus explicitly declaring the soul’s life as his own, the ontological identification confirmed from the divine evaluative stance; third, Hogan’s privation-purgatory forward bridge establishing that the night of the soul that opened the entry is not merely personal trial but apostolic instrument of reparation for the dead — the privation and the flow-in principle belonging to the same intercessory architecture.
Observation Notes
See this note in volume context →
11-1915-12-10
AJD-1 — divine-perspective consummation: “I will look at your life, not as your own, but as Mine” is the AJD-1 arc’s most direct divine-perspective statement in the corpus — the ontological identification confirmed from the divine evaluative stance rather than from functional or relational angles. Prior AJD-1 formulations approach from the soul’s side (organ-of-the-Will, May 2 Humanity-possession, July 9 new-Humanity, October 25 “My Life!” title, November 11 other-Christs Father-advocacy); this is Christ’s own declarative: he regards the soul’s life as his. The governing anchor (Galatians 2:20) now fully disclosed from both sides — human (“it is no longer I who live, but Christ”) and divine (“I will look at your life as Mine”).
RSD-1 — flow-in-and-make-own — Register 17: The three-fold instruction (prayer flows into his prayer and is made one’s own; work flows into his work and is made one’s own; suffering flows into his suffering and is made one’s own) is a formally distinct RSD-1 register. Prior registers address returning Christ’s acts to him, co-performing actions, mutual nourishment, and heartbeat-binding; Register 17 is the soul’s own independent acts directed to flow into Christ’s and thereby acquiring his acts’ scope and power. The two-directional movement (flow in + make own) is structurally new. Running RSD-1 register count: 17.
ECA-1 — three-fold flow-in as operational anatomy: The three-fold flow-in principle is the ECA-1 creaturely-participation doctrine (August 24, 1915: one act in the Will contains all possible goods; August 27: soul filled through fusion) given its most actionable and operationally specific single-entry form. “Immense seas of graces will come out from you and pour out for the good of all” — confirmed by Hogan as “immense good done for all souls past, present and future.” The temporal universality reinforces the ECA-1 eternal-operative-act framework.
Forward bridge — privation as purgatory-reparation: Hogan introduces a new forward bridge: “Luisa will discover in higher volumes that in these privations she’s allowed to experience the pain of souls in purgatory… she’ll realise that she’s being allowed to make reparation for them.” The privation’s meaning — “to know him, love him and remain without him” — will be understood in higher volumes not as abandonment but as apostolic participation in purgatorial suffering for reparatory purposes.