This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
12-1917-06-14 Biblical Resonance Analysis
Volume 12 — June 14, 1917 “The more the soul strips herself of herself, the more Jesus clothes her with Himself.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
Movement 1: The Soul’s Stripping and Jesus’s Clothing Her with Himself
“The more the soul strips herself of herself, the more I clothe her with Myself.”
Ephesians 4:22–24 — “that you put away, as concerning your former way of life, the old man that grows corrupt after the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.” The stripping of the old self as the condition for being clothed with the new — this entry intensifies the Pauline dyad: the proportion between stripping and clothing is not fixed but continuous and ascending, the more complete the stripping, the more complete the divine clothing. Direct doctrinal parallel
Colossians 3:9–10 — “Don’t lie to one another, seeing that you have put off the old man with his doings, and have put on the new man, who is being renewed in knowledge after the image of his Creator,” The put-off / put-on structure as the direct Pauline form of the entry’s stripping/clothing dyad; the renewal-in-image dimension adds the IDR-1 register: the soul stripped of her own image and clothed in Christ’s is the image being restored. Direct doctrinal parallel
Galatians 3:27 — “For as many of you as were baptized into Christ have put on Christ.” The baptismal clothing in Christ is the sacramental archetype of the entry’s personal mystical form — the soul strips herself of herself to enact personally and continuously what Baptism initiates. Direct doctrinal parallel
Romans 13:14 — “But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.” The direct imperative of putting on Christ, with the negative condition (make no provision for the flesh) as the stripping-form — the entry renders this a dynamic process rather than a decisive act. Direct doctrinal parallel
Zechariah 3:1–5 (paraphrase) — Joshua the high priest standing before the Lord in filthy garments, with the divine command: “Remove the filthy garments from him… I will clothe you with pure vestments.” The archetypal stripping-and-reclothing enacted at divine initiative responding to the creature’s defilement — the soul’s stripping is her consent to what God does; the clothing is his gift once the impediment is removed. Typological
Isaiah 61:10 — “I will greatly rejoice in the LORD! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me with the robe of righteousness, as a bridegroom decks himself with a garland and as a bride adorns herself with her jewels.” The divine clothing as salvific covering; the soul stripped of herself receives from the divine Bridegroom what she cannot generate from her own poverty. Typological
Movement 2: Nothingness as the Condition for Divine Action
“The more she believes she can do nothing, the more I act in her, and I do everything.”
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 explicit doctrinal ground of Luisa’s opening acknowledgment — “I knew how to do nothing” is the entry into the condition that the vine-branch teaching defines. The nothingness acknowledged and believed opens the soul to the totality of divine action. Direct doctrinal parallel
2 Corinthians 3:5 — “not that we are sufficient of ourselves to account anything as from ourselves; but our sufficiency is from God,” The radical creaturely insufficiency, once named and accepted, is precisely the condition from which divine sufficiency operates without obstruction. Direct doctrinal parallel
2 Corinthians 12:9 — “He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.” The divine power as fully operative through the creature’s acknowledged weakness and nothingness — the more complete the acknowledgment, the more complete the operation. Direct doctrinal parallel
1 Corinthians 1:27–29 — “but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong. God chose the lowly things of the world, and the things that are despised, and the things that don’t exist, that he might bring to nothing the things that exist, that no flesh should boast before God.” The divine election of nothingness as the preferred locus of divine action — those who are “not” are chosen precisely so that the work is unambiguously his. Direct doctrinal parallel
Philippians 4:13 — “I can do all things through Christ who strengthens me.” The positive inverse of the nothingness-doctrine: the soul who can do nothing does everything through the one who acts in her. Direct doctrinal parallel
Movement 3: The Binding and Forcing of Jesus by Stripping and Love
“Her stripping and her love, which is Mine, bind Me and force Me to do with her whatever she wants to do.”
Song of Songs 4:9 — “You have ravished my heart, my sister, my bride. You have ravished my heart with one of your eyes, with one chain of your neck.” The soul’s love as what captures and holds the divine Heart — the LAN-1 register of divine love constrained by love returned. The word “bind” in the entry echoes the Song’s logic of mutual captivation. Affective/meditative
Genesis 32:26–28 (paraphrase) — Jacob wrestling the divine figure: “I will not let you go unless you bless me.” The creature who lays hold of the divine and prevails; the divine yielding to persistent creaturely self-donation. The entry’s “force Me” language is structurally analogous — not coercion but the divine love’s own responsiveness to the creature’s total self-surrender. Typological
Luke 18:1–8 (paraphrase) — The persistent widow who “wore out” the unjust judge; how much more will God vindicate those who cry persistently to him. The soul’s stripping-and-love as the widow’s persistent plea — the persistence that moves the one who was not inclined to act. Typological
Hosea 11:8 — “How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I make you like Zeboiim? My heart is turned within me, my compassion is aroused.” The divine interior movement of being held by love for the creature — the divine inability to withdraw as the form of being “bound.” The entry’s “force Me” is the active expression of what Hosea names as God’s internal compulsion of love. Affective/meditative
Movement 4: Jesus Acting Through the Soul — Love, Prayer, Reparation
“I feel all my Love, my prayers, my reparations, etc. being placed in action by the creature… Does she want to love? I go to her and love together with her. Does she want to pray? I pray together with her.”
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 classical formulation of Christ acting through the soul, here concretized: his love, his prayers, his reparations are the specific contents of the “Christ who lives in me.” Direct doctrinal parallel
Philippians 2:13 — “For it is God who works in you both to will and to work for his good pleasure.” God as the one who furnishes both the willing and the working — the “binding and forcing” is God’s own activity working through the soul’s surrender of will. Direct doctrinal parallel
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 soul doing Christ’s works because he does them through her — the greater works are those done through many souls whose stripping enables the multiplication of his one act. Direct doctrinal parallel
1 Corinthians 3:9 — “For we are God’s fellow workers. You are God’s farming, God’s building.” The structural co-agency: Jesus praying together with the soul, loving together with the soul — the co-worker formula at its most literal. Direct doctrinal parallel
Hebrews 13:21 — “make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.” The divine working-through as the source of the creature’s capacity to do his will — the soul stripped of herself is the soul through whom this working operates without obstruction. Direct doctrinal parallel
Movement 5: The Merit of Christ’s Love, Prayers, and Reparations Given to the Soul
“I give to the soul the merit of my own Love, of my prayers and reparations.”
2 Corinthians 5:21 — “For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God.” The great exchange as the structural ground of merit-transfer: Christ takes the creature’s poverty; the creature receives Christ’s righteousness. The merit given is not an extrinsic reward but the content of the divine exchange. Direct doctrinal parallel
Romans 4:3–5 — “Abraham believed God, and it was accounted to him for righteousness.” … But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.” The imputation/crediting structure as the analogy for merit-transfer — the soul who does nothing of herself but opens to his working receives the credit as genuinely hers. Direct doctrinal parallel
Philippians 3:9 — “and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith,” The soul’s merit being Christ’s own righteousness transferred, not a creaturely achievement — the stripping that removes self-sufficiency is precisely the act of releasing the impossible aspiration to a merit that is one’s own. Direct doctrinal parallel
Movement 6: “I Feel My Life Being Repeated” — Universal Descent for All
“To my highest contentment, I feel my Life being repeated; and I make the effects of my work descend for the good of all, because it is not of the creature, who is hidden in Me — but it is Mine.”
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 one who repeats his life through the soul — the entry states from Christ’s perspective what Colossians announces as the mystery disclosed: the hidden-in-Christ structure is the structure of life-repetition. Direct doctrinal parallel
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.” The conformity to the Son’s image as the ground of the life-repetition — the soul stripped and clothed in Christ becomes one of the many brothers in whom the firstborn’s life is re-enacted. Direct doctrinal parallel
1 Corinthians 11:24–26 — “This is my body, which is broken for you. Do this in memory of me.” … as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.” The anamnesis structure: the soul’s acts do in the register of personal union what the Eucharist does sacramentally — making Christ’s own acts newly present and operative. The universalism (“for the good of all”) mirrors the Eucharist’s catholic scope. Direct doctrinal parallel
2 Corinthians 5:14 — “For the love of Christ compels us; because we judge thus: that one died for all, therefore all died.” The one-for-all logic governing the universalism: the soul hidden in Christ participates in the one-for-all structure of Christ’s redemptive act, which is why the effects descend for the good of all. Direct doctrinal parallel
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 universalism — “for the life of the world” — mirrors the universal descent; the soul’s hidden-in-Christ action participates in the self-giving that is ordered to the world’s life, not to her own. Direct doctrinal parallel
Movement 7: The Creature Hidden in Jesus
“…it is not of the creature, who is hidden in Me — but it is Mine.”
Colossians 3:3 — “For you died, and your life is hidden with Christ in God.” The direct Pauline warrant for the hiddenness-in-Christ formulation — the soul hidden in Jesus is the soul whose death and life are both concealed within the divine, so that whatever proceeds from that hiddenness proceeds as his. Direct doctrinal parallel
Isaiah 49:2 — “He has made my mouth like a sharp sword. He has hidden me in the shadow of his hand. He has made me a polished shaft. He has kept me close in his quiver.” The servant hidden in the divine hand as the instrument of divine action — concealed so that the deployment is entirely at the divine discretion and the instrument’s creaturely origin does not obstruct the divine purpose. Typological
Psalm 27:5 — “For in the day of trouble, he will keep me secretly in his pavilion. In the secret place of his tabernacle, he will hide me. He will lift me up on a rock.” The divine sheltering-and-concealment as the form of hiddenness; the shelter that protects also conceals the creaturely source so that only the divine shelter is visible. Affective/meditative
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Hogan and Stage One converge on John 15:5 as the entry’s primary doctrinal anchor (“apart from me you can do nothing” / “I knew how to do nothing”) and on the governing logic that the soul’s acknowledged nothingness is the condition that opens divine action rather than obstructing it. Both streams note the universalism — “for the good of all” — as structurally significant. The stripping-of-ego as the central anthropological movement is shared.
DEVIATIONS
No material deviations. Hogan’s single explicit citation (John 15:5) is the entry’s governing verse and Stage One identifies it as the primary doctrinal anchor. The absence of other Hogan citations makes the comparison sparse rather than divergent.
ADDITIONS — MINE
- Ephesians 4:22–24 — the put-off / put-on dyad as the Pauline form of the stripping/clothing structure
- Colossians 3:9–10 — put-off old self / put-on new self with the image-renewal dimension
- Galatians 3:27 — baptismal clothing in Christ as the sacramental archetype
- Romans 13:14 — direct imperative of putting on Christ
- Zechariah 3:1–5 — archetypal stripping-and-reclothing as divine initiative (Joshua’s filthy garments)
- Isaiah 61:10 — divine clothing as salvific covering (garments of salvation / robe of righteousness)
- 2 Corinthians 3:5 — creaturely insufficiency as the condition for divine sufficiency
- 2 Corinthians 12:9 — power made perfect in weakness
- 1 Corinthians 1:27–29 — divine election of nothingness as the locus of action
- Philippians 4:13 — the positive inverse of the nothingness-doctrine
- Song of Songs 4:9 — soul’s love captivating the divine Heart
- Genesis 32:26–28 — Jacob wrestling; creature prevailing through persistent self-donation
- Luke 18:1–8 — persistent widow; the persistence that moves divine action
- Hosea 11:8 — divine interior compulsion of love as the form of being “bound”
- Galatians 2:20 — Christ living in the soul as the ground of his acting through her
- Philippians 2:13 — God working in the soul to will and to work
- John 14:12 — doing the works of Christ because he does them through the soul
- 1 Corinthians 3:9 — God’s fellow workers
- Hebrews 13:21 — God working in the soul through Christ
- 2 Corinthians 5:21 — the great exchange as the ground of merit-transfer
- Romans 4:3–5 — imputation/crediting as the analogy for merit-transfer
- Philippians 3:9 — righteousness not one’s own but from God through Christ
- Colossians 1:27 — Christ in you, the hope of glory; life-repetition through indwelling
- Romans 8:29 — conformity to the Son’s image as the ground of life-repetition
- 1 Corinthians 11:24–26 — anamnesis structure of life-repetition
- 2 Corinthians 5:14 — one-for-all logic governing universal descent
- John 6:51 — “for the life of the world” universalism mirroring the dew’s scope
- Colossians 3:3 — “your life is hidden with Christ in God” as direct Pauline warrant for hiddenness
- Isaiah 49:2 — servant hidden in the divine hand as instrument of divine action
- Psalm 27:5 — divine shelter as the form of concealing hiddenness
ADDITIONS — HERS
Hogan adds no scripture citations beyond John 15:5. Her pastoral contributions include: the ego as the specific object of the stripping (“the surrender we’ve got to make is this ego”); the application for those who feel inadequate for apostolic work (“the more she believes she can do nothing, the more I will act in her — it’s a case of opening up to him”); and the noted universalism (“notice the universalism there, because it’s not of the creature, it’s mine”). All are doctrinal applications of Stage One’s findings without independent scriptural development. Implicit scriptural ground for the ego-stripping: Romans 6:6 (“our old self was crucified with him”); Galatians 5:24 (“those who belong to Christ Jesus have crucified the flesh with its passions and desires”).
VIP / SPECIAL DESIGNATIONS
No VIP designation from Hogan. The entry is treated as a practical teaching unit for apostolic formation rather than a doctrinal summit.
STAGE TWO SYNTHESIS
The combined findings show a doctrinally compact entry whose brevity is disproportionate to its theological density. The governing movement is the kenotic inversion: the soul’s self-stripping is the condition for divine clothing; the acknowledged nothingness is the condition for divine action; the creaturely hiddenness is the condition for divine attribution. The dominant biblical tradition is Pauline (Galatians, Colossians, Philippians, 2 Corinthians) sustained by Johannine vine-branch ground. Hogan’s pastoral application is faultless but leaves the full scriptural architecture unaddressed; Stage One’s contribution is proportionally large. The entry’s theological weight concentrates in the closing clause — “it is Mine” — which is the Pauline great-exchange logic applied to every act of the hidden soul: because she is hidden in him, her acts are his; because they are his, the merit is his; because the merit is his, the descent for the good of all follows necessarily.
Cross-Entry Synthesis
Volume 12 — June 14, 1917 “The more the soul strips herself of herself, the more Jesus clothes her with Himself.”
The Soul’s Stripping and Divine Clothing
The entry’s title-principle states an ascending proportion: the more complete the stripping, the more complete the clothing. This is not merely the Pauline put-off / put-on dyad (Ephesians 4:22–24; Colossians 3:9–10; Galatians 3:27) restated, though it includes it. Those passages present the exchange as a decisive event or ongoing moral imperative; this entry presents it as a dynamic structural law governing the interior economy of the Divine Will: the soul’s self-emptying is the direct and proportional occasion for divine in-filling. The Zechariah 3 archetype — Joshua standing before the Lord in filthy garments, stripped and reclothed at divine initiative — shows the pattern at its most fundamental: the soul’s stripping is consent; the clothing is entirely the divine gift. Isaiah 61:10 confirms the clothing as the garment of salvation and the robe of righteousness, received rather than earned.
The IDR-1 dimension is present throughout: the soul stripped of her own image is the soul being re-clothed in the image of her Creator (Colossians 3:10 — “renewed in knowledge after the image of its creator”). The stripping/clothing dyad is simultaneously the mechanism of image-restoration.
Nothingness as the Condition for Divine Action
“The more she believes she can do nothing, the more I act in her, and I do everything.” John 15:5 — the anchor both citation streams share — provides the doctrinal statement; the entry provides the corollary: belief in the nothingness is not only accurate but actively enabling. The acknowledged nothingness opens what mere creaturely incapacity cannot, because the opening is an act of the will, not simply the registration of a fact. Hogan’s pastoral application identifies this immediately: the teacher who says she cannot do it is not disqualified but positioned for maximum divine action — a direct inversion of the usual apostolic calculus.
Stage One’s 2 Corinthians 12:9 (power made perfect in weakness) and 1 Corinthians 1:27–29 (God choosing what is not so that no one may boast) supply the Pauline framework: divine preference for creaturely nothingness is not pastoral accommodation but ontological structure. God’s power operates unimpeded precisely where human sufficiency has been exhausted. Philippians 4:13 supplies the positive terminus: the soul who can do nothing does all things through the one who acts in her — the nothingness and the all-things are not contradictory but the two faces of the same surrender.
The Binding and Forcing of Jesus
“Her stripping and her love, which is Mine, bind Me and force Me to do with her whatever she wants to do.” This is one of the most concentrated statements of the LAN-1 / RSD-1 convergence in the corpus: the soul’s love binds the divine will because the love is itself divine (“which is Mine”). The divine love, returning to itself through the creature, creates the compulsion. Hosea 11:8 names this as the divine interior movement — God held by his own compassion; the entry’s “force Me” is the active form of what Hosea names as God’s recoiling compulsion. Song of Songs 4:9’s “you have captivated my heart” supplies the affective register: the soul’s single act of love is sufficient to hold the divine Heart.
The Genesis 32 and Luke 18 typologies (Jacob wrestling; the persistent widow) show the range of the tradition behind this language: from the nocturnal struggle at the ford to the widow’s daily advocacy before an unjust judge, Scripture consistently portrays the divine responsiveness to creaturely persistence as a genuine responsiveness, not an anthropomorphism to be explained away. The entry speaks from within that tradition while grounding the “force” in the divine nature of the love doing the binding: because the soul’s love is his own Love returned, God’s response is not compliance with a foreign will but the completion of his own will’s circular movement.
Jesus Acting Through the Soul — Life Repeated and Merit Transferred
“I feel all my Love, my prayers, my reparations being placed in action by the creature.” The AJD-1 principle stated at its most comprehensive: it is not merely that the soul does what Christ would do, or acts alongside Christ, but that Christ feels his own redemptive acts being carried out through her. The co-worker formula of 1 Corinthians 3:9, the God-who-works-in-you of Philippians 2:13, the works-of-Christ of John 14:12 — all converge on this: the soul stripped of herself becomes the instrument through whom Christ’s own Love, prayer, and reparation continue in created time.
“I feel my Life being repeated” generalizes the ECA-1 life-repetition register — encountered at May 16 specifically in the context of the Hours of the Passion — to every act of the stripped soul without restriction to any specific devotion or movement. The Hours repeat Christ’s Passion specifically; the stripped soul repeats his Life comprehensively. This is the ECA-1 principle at its widest scope.
The merit-transfer formulation is equally precise: “I give to the soul the merit of my own Love, of my prayers and reparations.” The 2 Corinthians 5:21 great-exchange structure (he became sin that we might become righteousness) and the Romans 4 imputation-logic (counted as righteousness) supply the theological ground. But the entry is more specific than either: the merit given is not abstract righteousness but the specific merit of his Love, his prayers, his reparations — the soul receives the fruit of each distinct redemptive act she has carried through him. Philippians 3:9 closes the logic: no righteousness of her own; the righteousness from God, through Christ.
The Creature Hidden in Jesus — Divine Attribution
“It is not of the creature, who is hidden in Me — but it is Mine.” The closing clause is the entry’s theological hinge. Colossians 3:3 supplies it directly: “your life is hidden with Christ in God.” The hiddenness is not incidental but constitutive — the attribution of the work to him rather than to the creature depends on the hiddenness. This is a PHD-1 dimension of distinctive character: prior PHD-1 registers traced the purposive hiddenness from the perspective of what it accomplishes in the creature or in the economy of justice and reparation; this formulation discloses the hiddenness as the mechanism of divine attribution. The work descends for the good of all creatures not despite but because the creature is hidden — her concealment is what allows the divine quality of the work to be preserved and the universal descent to proceed without creaturely limitation.
Isaiah 49:2 renders this typologically: the servant hidden in the shadow of the divine hand is the servant whose deployment is entirely at the divine discretion, the creaturely instrument concealed so that the divine purpose appears without obstruction. The soul hidden in Jesus is this servant at the level of interior unity rather than prophetic commission. The dew of June 7 and the descending effects of June 14 are the same universal outpouring; the hiddenness disclosed here is the mechanism that June 7 presupposed.
Synthesis
The dominant biblical imagination is Pauline transformation-through-exchange: the kenotic dyad (put-off / put-on), the great exchange (2 Corinthians 5:21), imputation (Romans 4), power-in-weakness (2 Corinthians 12:9), and the indwelling-working Christ (Philippians 2:13; Galatians 2:20). The Johannine vine-branch (John 15:5) provides the ontological ground; the Colossian hiddenness (3:3) supplies the structural conclusion.
Three findings carry the most theological weight. First, the ascending proportion: the more the soul strips, the more Jesus clothes — this is not a threshold-and-plateau structure but a continuous and theoretically unlimited dynamic, meaning the entry has no ceiling as a program of union. Second, the merit-transfer precision: the soul receives specifically the merit of Christ’s Love, prayers, and reparations — each act she carries through him generates its full Christological fruit for her — which means the stripped soul’s acts have the same value before the Father as Christ’s own. Third, the attribution-hiddenness principle: the creature’s concealment in Jesus is what renders the descending effects universal — her hiddenness is the condition for the work being his, and the work being his is the condition for its reaching all. These three findings form a single logical arc from stripping through acting to descending, with the hiddenness as the structural hinge at the center.
Observation Notes
See this note in volume context →
12-1917-06-14
PHD-1 — Register 24 candidate (attribution-hiddenness): “It is not of the creature, who is hidden in Me — but it is Mine.” Prior PHD-1 registers trace the purposive hiddenness from the perspective of its effects in the creature or in the economy of justice and reparation. This formulation discloses the hiddenness as the mechanism of divine attribution: the work descends for the good of all creatures precisely because the creature is hidden, which is what preserves the divine quality of the work and enables the universal reach. The work being “Mine” rather than “hers” is structurally dependent on the hiddenness, not merely accompanied by it. Primary scriptural anchor: Colossians 3:3; Isaiah 49:2.
ECA-1 — Life-repetition register generalized: “I feel my Life being repeated; and I make the effects of my work descend for the good of all.” The life-repetition formulation appeared at May 16 specifically in the context of the Hours of the Passion; this entry deploys it as the universal fruit of every act of the stripped soul, without restriction to any specific devotion. The ECA-1 life-repetition principle is here operative at its widest scope: not the Passion repeated through the Hours, but the entire Life repeated through the soul stripped of herself.
AJD-1 — Comprehensive-life-repetition development: “I feel all my Love, my prayers, my reparations being placed in action by the creature.” This is the AJD-1 principle at its most comprehensive statement to date: Christ feels his own specific redemptive acts (Love, prayer, reparation as distinct categories) being carried out through the stripped soul. Prior AJD-1 registers named specific structural forms (engine-replication, co-performance, absorption, etc.); this entry names the three constitutive categories of Christ’s redemptive life as the content of what the soul re-enacts.