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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
12-1918-10-24 Biblical Resonance Analysis
Volume 12 — October 24, 1918 “The soul must invest herself with Jesus to be able to receive Him in the Sacrament.”
STAGE ONE — Independent Biblical Identification
The entry is structurally bipartite. The first section discloses the Eucharistic theology underlying the instruction to “invest yourself with Me”: Christ’s whole life deliberately placed around each Host as preparation, driven by an excess of love for a creature incapable of receiving him. The second section discloses the criterion of value for suffering and acts: not quantity but will, not intensity but love — with trifles acquiring infinite value within the All and the will-to-suffer reckoned greater than suffering itself. Three conceptual movements are identifiable.
The Preparing God: Christ’s Whole Life Lined Up Around Each Host
“In order to allow the creature to have all the necessary means to receive Me, I wanted to institute this Sacrament on the last day of my Life, so as to line up my whole Life around each Host, as preparation for each creature who would receive Me. The creature could never have received Me, if she had not had a preparing God, Who was taken only by excess of Love for wanting to give Himself to the creature.”
John 13:1 — “Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end.” The institution of the Eucharist on the last day of his life, motivated by love eis telos — to completion, to the uttermost end of everything. “The last day of my Life” in the entry corresponds precisely to John’s framing: the Passover eve, the hour of departure, the love that reaches its fullest expression in self-giving. Christological/Trinitarian.
Hebrews 10:5–7 (translation pending) — “When Christ came into the world, he said, ‘Sacrifices and offerings you have not desired, but a body have you prepared for me… Behold, I have come to do your will, O God.‘” Hebrews reads Christ’s entire incarnate existence — from entrance into the world through the final offering — as a single continuous act of will. The entry’s “lining up my whole Life around each Host” is the Eucharistic instantiation of this: every step, work, love, and pain of the incarnate life is arranged as preparation, because the whole life is the one offering that the Host enacts. Christological/Trinitarian.
John 6:44 — “No one can come to me unless the Father who sent me draws him; and I will raise him up in the last day.” The necessity of divine initiative for reception — “the creature could never have received Me, if she had not had a preparing God.” Without the drawing, the approach is impossible; without the preparing God lining up his life as preparation, the creature’s reception cannot occur. Direct doctrinal parallel.
Romans 5:8 — “But God commends his own love toward us, in that while we were yet sinners, Christ died for us.” The structural form of the excess of love: it does not wait for the creature to be ready but acts first, at the point of the creature’s greatest incapacity. The “preparing God taken by excess of Love” for a creature unable to receive him is the Eucharistic form of Romans 5:8 — the initiative coming from the side of the one who gives, not the one who receives. Direct doctrinal parallel.
Philippians 2:6–8 — “who, existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men. And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross.” The kenotic self-emptying as the structural form of the excess of love — the steps, works, loves, and pains that Christ placed before each communicant are the concrete content of this kenosis enumerated from Incarnation to Passion. 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.” Christ as the perpetual intercessory life through which the soul’s approach to God is made possible — the “preparing God” who does not complete his preparation at Calvary but “always lives” to extend that preparation to each soul who approaches. Direct doctrinal parallel.
Ephesians 5:25–27 — “Husbands, love your wives, even as Christ also loved the assembly and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing, but that she should be holy and without defect.” The bridal-preparation theology: Christ’s self-giving as the act of preparing the Church to receive him — the communal form of what the entry describes at the individual Eucharistic level. Typological.
The Investiture: Covering Oneself with Each of Christ’s Acts
“And since within Me there was also my Passion, It placed also my pains in order to prepare her. So, invest yourself with Me; cover yourself with each one of my acts, and come.”
Galatians 3:27 — “For as many of you as were baptized into Christ have put on Christ.” The baptismal investiture as the permanent structural condition that makes the Eucharistic investiture possible — “invest yourself with Me; cover yourself with each one of my acts” is the active Eucharistic realization of the “putting on” that 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 imperative form of the Galatians 3:27 principle — the active “putting on” as the daily discipline of which the Eucharistic investiture is the apex. Direct doctrinal parallel.
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 image of being covered with the divine garment as the condition of approach — the structural parallel to “cover yourself with each one of my acts, and come.” The soul approaches clothed not in her own righteousness but in the garment Christ provides. Typological.
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 preparatory exchange: Christ takes on the creature’s incapacity so that the creature can take on his righteousness — the covering that enables reception. The soul who cannot receive him is given his acts as covering so that she becomes fit to receive him. Christological/Trinitarian.
Zechariah 3:3–5 — “Now Joshua was clothed with filthy garments, and was standing before the angel. He answered and spoke to those who stood before him, saying, “Take the filthy garments off him.” To him he said, “Behold, I have caused your iniquity to pass from you, and I will clothe you with rich clothing.” I said, “Let them set a clean turban on his head.” So they set a clean turban on his head, and clothed him; and the LORD’s angel was standing by.” The OT typological form of the investiture: the filthy-garmented high priest stripped and re-clothed in pure vestments before standing in the divine presence — the exact structure of “cover yourself with each one of my acts, and come.” Typological.
Revelation 7:14 — “I told him, “My lord, you know.” He said to me, “These are those who came out of the great suffering. They washed their robes and made them white in the Lamb’s blood.” The white robes of the redeemed as the image of investiture in Christ’s blood — the Eucharistic act of covering oneself with his Passion before reception. Typological.
Goodwill and Love as the Criterion of Value: Trifles within the All
“I look not so much at the suffering, but at the good will of the soul — at the love with which she suffers. Because of it, the tiniest suffering becomes great; trifles take life within the All, and acquire value, and the lack of suffering is even greater than suffering itself. What a sweet violence it is for Me, to see a creature who wants to suffer for love of Me… lack of good will, things which are forced and without love, as great as they may be, remain small. I do not look at them; on the contrary, they are a weight for Me.”
Matthew 11:12 — “From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force.” The “sweet violence” of the soul who wills to suffer for love — the desire to suffer is itself the holy violence that takes the Kingdom. The will-to-suffer, even when the suffering does not come, is the act of force by which the Kingdom is seized; its sweet quality lies in its origin in love rather than aggression. Direct doctrinal parallel.
Mark 12:43–44 — “He called his disciples to himself and said to them, “Most certainly I tell you, this poor widow gave more than all those who are giving into the treasury, for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on.” The governing scriptural principle for “trifles take life within the All and acquire value”: the smallest offering given from totality exceeds the largest offering given from surplus. The trifle is the widow’s mite; the All is the infinite divine treasury within which it is received. Direct doctrinal parallel.
2 Corinthians 8:12 — “For if the readiness is there, it is acceptable according to what you have, not according to what you don’t have.” The most direct Pauline statement of the will-criterion: God accepts according to readiness (the good will), not according to the quantity available. The soul who has no suffering to offer but has the will to offer all is accepted in full. Direct doctrinal parallel.
1 Corinthians 13:3 — “If I give away all my goods to feed the poor, and if I give my body to be burned, but don’t have love, it profits me nothing.” The Pauline declaration that without love, the greatest suffering is valueless — the precise inverse of Jesus’s principle in the entry: with love, the tiniest suffering is great; without love, the greatest suffering is a weight. Direct doctrinal parallel.
Matthew 5:3 — “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” The poverty of spirit — the soul’s experience of not suffering as she once did, left with nothing but the will to suffer — as itself the condition of the Kingdom’s fullness. The “blessed poor” are those who have nothing to offer but the will; and that is what possesses the Kingdom. Direct doctrinal parallel.
2 Corinthians 12:9–10 — “My grace is sufficient for you, for my power is made perfect in weakness.” … For when I am weak, then am I strong.” The paradox of weakness as the locus of divine power — the lack of suffering, which appears as weakness and privation, is precisely where the divine power achieves its fullest expression within the soul. Direct doctrinal parallel.
Colossians 3:23 — “And whatever you do, work heartily, as for the Lord and not for men,” The principle of good will as the criterion of value — not the external magnitude of the act but the quality of its interior orientation toward God. The “work heartily” (ek psyches — from the soul) is the scriptural form of Jesus’s “at the love with which she suffers.” Direct doctrinal parallel.
Romans 8:26 — “In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can’t be uttered.” The Spirit transforming incapacity into intercession — even the soul’s inability to suffer as she once did is taken up by the Spirit and offered in a form more complete than her former suffering. Direct doctrinal parallel.
Hebrews 11:4 — “By faith Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God testifying with respect to his gifts; and through it he, being dead, still speaks.” The criterion of acceptability: Abel’s sacrifice was more acceptable not by quantity but by faith — the interior orientation is what makes the offering received or refused. Direct doctrinal parallel.
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
Matthew 11:12 (sweet violence / the kingdom suffers violence): Hogan cites this directly for “what sweet violence it is for Me, to see a creature who wants to suffer for love.” Stage One confirmed independently. Load-bearing anchor.
The widow’s mite principle / trifles acquiring value: Hogan does not cite Mark 12:43–44 explicitly but invokes the principle at length through St. Thérèse of Lisieux — the pin picked up with pure love worth more than great projects. Stage One identified the widow’s mite as the governing scriptural anchor for what Hogan expresses through the Thérèsian tradition. The two streams are complementary: Stage One supplies the scriptural anchor; Hogan supplies the hagiographical application within the same tradition.
2 Corinthians 8:12 (readiness accepted according to what one has): Hogan does not cite this explicitly but her entire commentary on the goodwill section presupposes this principle — “the difference is the pure love.” Stage One’s identification supplies the Pauline formal ground for what Hogan articulates pastorally.
DEVIATIONS
No significant deviations in citation. Hogan’s commentary is primarily pastoral and hagiographical rather than exegetical for this entry.
ADDITIONS — MINE
- John 13:1 — “loved them to the end” (eis telos); Last Supper institution motivated by love to completion
- Hebrews 10:5–7 — Christ’s entire incarnate existence as the one body-offering; whole life as preparation
- John 6:44 — no one comes without the Father drawing; the necessity of the preparing God
- Romans 5:8 — excess of love acting before the creature is ready; preparatory initiative
- Philippians 2:6–8 — kenotic self-emptying as the structural form of the steps/works/pains placed before the soul
- Hebrews 7:25 — “always lives to make intercession”; the perpetual preparing God
- Ephesians 5:25–27 — Christ giving himself to prepare the Church to receive him
- Galatians 3:27 — “put on Christ” as the baptismal ground of the Eucharistic investiture
- Romans 13:14 — “put on the Lord Jesus Christ” as the active daily form
- Isaiah 61:10 — covered with the robe of righteousness as the image of approach
- 2 Corinthians 5:21 — preparatory exchange: he takes on our incapacity, we take on his righteousness
- Zechariah 3:3–5 — high priest stripped of filthy garments and re-clothed; OT investiture type
- Revelation 7:14 — white robes washed in the blood of the Lamb
- Matthew 5:3 — blessed are the poor in spirit; poverty as condition of the Kingdom
- 2 Corinthians 12:9–10 — power perfected in weakness; lack of suffering as locus of divine filling
- Colossians 3:23 — working heartily as for the Lord; good will as the criterion
- Romans 8:26 — Spirit interceding in weakness; incapacity transformed into offering
- Hebrews 11:4 — Abel’s more acceptable sacrifice; interior orientation as the criterion
ADDITIONS — HERS
St. Thérèse of Lisieux — Little Way / the pin picked up with pure love / petals forming a rose: Hogan’s most substantive contribution is the hagiographical application of the entry’s theology through St. Thérèse’s Little Way. The pin picked up with pure love and the small daily sacrifices gathered as petals into a rose are the lived hagiographical expression of “trifles take life within the All and acquire value.” This is not a scriptural citation but a tradition-mediated application that demonstrates the entry’s principle is operative and confirmed in the Church’s recognized sanctity. The scriptural ground Stage One supplies (Mark 12:43–44; 2 Corinthians 8:12; 1 Corinthians 13:3) anchors what Thérèse enacted and Hogan applies.
Practical application — headache united with the crown of thorns: Hogan supplies a specific pastoral application of “trifles within the All”: a headache fused with Christ’s pain from the crown of thorns, entered into the Divine Will to remove the thorns of sin from people’s heads. This is the MWI-1 principle in its most concretely pastoral form — the trifle being the ordinary headache; the All being the infinite Passion it is joined to; the acquisition of value being the specific reparatory effect (removing thorns of sin). This application is consistent with MWI-1’s calibration principle and is a pastorally significant illustration.
VIP / SPECIAL DESIGNATIONS
Hogan does not apply VIP language. No designation.
STAGE TWO SYNTHESIS
The entry’s first section is one of the most concentrated Eucharistic theology disclosures in the corpus: the institution of the Eucharist as the deliberate “lining up” of Christ’s whole life as preparation for each communicant, motivated by excess of love for a creature incapable of receiving him unaided. The second section is the most explicit statement of the goodwill/love criterion in the corpus, with the will-to-suffer reckoned greater than suffering itself. Hogan’s primary contribution is the St. Thérèse application and pastoral specificity; Stage One supplies the full biblical architecture for both sections. Load-bearing anchors confirmed by both: Matthew 11:12. The most theologically dense contributions from Stage One: John 13:1 (eis telos as the framing of the institution), Hebrews 10:5–7 (the whole life as one offering), 2 Corinthians 5:21 (preparatory exchange), Zechariah 3:3–5 (the investiture type), and the Mark 12:43–44 / 2 Corinthians 8:12 / 1 Corinthians 13:3 convergence for the goodwill criterion.
Cross-Entry Synthesis
Volume 12 — October 24, 1918 “The soul must invest herself with Jesus to be able to receive Him in the Sacrament.”
The Preparing God: Excess of Love as the Ground of Eucharistic Reception
Diary text: “The creature could never have received Me, if she had not had a preparing God, Who was taken only by excess of Love… It placed my steps, my works, my Love before her own. And since within Me there was also my Passion, It placed also my pains in order to prepare her.”
Stage One: John 13:1; Hebrews 10:5–7; John 6:44; Romans 5:8; Philippians 2:6–8; Hebrews 7:25; Ephesians 5:25–27. Hogan: Pastoral synthesis — Christ making all merits and grace available in the Eucharist; preparation enabling reception.
The combined analysis establishes a Eucharistic theology of preparation that locates the ground of reception entirely on the giving side. John 13:1’s eis telos (“loved them to the end”) names the motivational structure: the institution on the last day is love driven to its complete expression. Hebrews 10:5–7 provides the most exact structural parallel: the entire incarnate existence is the one body prepared for God’s will — “lining up my whole Life around each Host” is Hebrews 10 enacted Eucharistically, the continuous voluntary self-offering from Incarnation to Passion arranged as the preparation Christ provides to each communicant. John 6:44 establishes necessity: reception is structurally impossible without divine drawing; the preparing God is not an optional supplement but the precondition of the approach. Romans 5:8 names the temporal form of the excess of love: acting before and despite incapacity. Philippians 2:6–8 enumerates the kenotic content: the steps, works, love, and pains placed before each soul are the specific items of the self-emptying that constitutes the preparation. This entry constitutes a significant ECA-1 advance: the eternal creative act and the Eucharistic institution disclosed as operating through the same structure — the whole life of Christ arranged, eternally present, and available at each Host in every time.
The Investiture: Covering Oneself with Christ’s Acts
Diary text: “Invest yourself with Me; cover yourself with each one of my acts, and come.”
Stage One: Galatians 3:27; Romans 13:14; Isaiah 61:10; 2 Corinthians 5:21; Zechariah 3:3–5; Revelation 7:14. Hogan: “Fuse all of me in all of him” — pastoral paraphrase; no specific citation.
The biblical investiture tradition supplies the full context for this command. Galatians 3:27 (baptismal “putting on”), Romans 13:14 (daily “put on the Lord Jesus Christ”), and this Eucharistic “invest yourself” mark the three stages of the one action — permanent condition, daily discipline, sacramental apex. The OT types are specific: Zechariah 3:3–5 shows the filthy-garmented priest stripped and re-clothed in pure vestments before standing in the divine presence — the exact structure of the Eucharistic investiture: the soul who cannot approach in her own condition is covered with what makes approach possible. 2 Corinthians 5:21 provides the Pauline theology of exchange: Christ takes on the creature’s incapacity so the creature can take on his righteousness. Isaiah 61:10 provides the joyful response: “he has covered me with the robe of righteousness” — the soul who has covered herself with each of his acts arrives clothed in precisely this. Revelation 7:14 provides the eschatological form: white robes washed in the Lamb’s blood, the communicant covering herself with his Passion as the redeemed cover themselves in his blood. The full arc — Zechariah’s liturgical re-clothing, Paul’s baptismal putting-on, John’s eschatological white robes — converges on the single Eucharistic command: “invest yourself with Me… and come.”
Goodwill and Love as the Criterion: Trifles within the All
Diary text: “The tiniest suffering becomes great; trifles take life within the All, and acquire value, and the lack of suffering is even greater than suffering itself. What a sweet violence it is for Me, to see a creature who wants to suffer for love of Me… lack of good will… as great as they may be, remain small. I do not look at them; on the contrary, they are a weight for Me.”
Stage One: Matthew 11:12; Mark 12:43–44; 2 Corinthians 8:12; 1 Corinthians 13:3; Matthew 5:3; 2 Corinthians 12:9–10; Colossians 3:23; Romans 8:26; Hebrews 11:4. Hogan: Matthew 11:12 (confirmed); St. Thérèse — pin with pure love / petals forming a rose; headache fused with the crown of thorns.
Correspondence: Matthew 11:12 confirmed.
The combined analysis assembles the full biblical theology of the goodwill-criterion. Mark 12:43–44 is the governing scriptural anchor: the widow’s mite given from totality exceeds all larger contributions given from surplus — “trifles take life within the All” is this principle stated from the divine side, where the All (Christ himself as the infinite receptive ground) is what receives each trifle and within which it acquires its weight. 2 Corinthians 8:12 provides the formal Pauline statement: readiness, not quantity, is the measure of acceptability. 1 Corinthians 13:3 provides the inverse: without love, the greatest suffering is nothing — directly grounding “lack of good will… as great as they may be, remain small.” Matthew 11:12’s “sweet violence” is the entry’s most concentrated image: the will-to-suffer, even when no suffering arrives, is itself the force that takes the Kingdom. This is a MWI-1 advance: the calibration principle is extended from acts performed to will-thwarted-in-love — the offering that is refused to the soul becomes the most transfixing nail, because the sharpness of the nail is proportional not to what is given but to what the love desired to give and could not. Hogan’s Thérèsian application and the headache-crown-of-thorns image demonstrate that the principle is operative at every level of ordinary life: any trifle fused with Christ’s corresponding act and entered into the Will takes life within the All that receives it.
Synthesis Conclusion
Dominant biblical imagination: Eucharistic-kenotic — the Johannine eis telos and Hebrews whole-life-as-one-offering providing the Christological ground for the first section; the Pauline investiture tradition (Galatians 3:27; Romans 13:14; 2 Corinthians 5:21) and the OT re-clothing types (Zechariah 3; Isaiah 61) providing the sacramental-anthropological ground for the second; the goodwill-criterion complex (Mark 12:43–44; 2 Corinthians 8:12; 1 Corinthians 13:3) completing the entry’s doctrinal arc.
Most load-bearing scriptural traditions: (1) John 13:1 + Hebrews 10:5–7 as the primary Eucharistic-preparation complex — love to the uttermost and the whole incarnate life arranged around each Host. (2) 2 Corinthians 5:21 + Galatians 3:27 + Zechariah 3:3–5 as the investiture complex — preparatory exchange, baptismal putting-on, and liturgical re-clothing converging on “invest yourself with Me.” (3) Mark 12:43–44 + 2 Corinthians 8:12 + 1 Corinthians 13:3 as the goodwill-criterion complex — the widow’s mite, the readiness-acceptance principle, and the loveless-action principle together establishing the complete economy of divine evaluation.
Three findings of highest theological significance: First, “I wanted to institute this Sacrament on the last day of my Life, so as to line up my whole Life around each Host” is the most concentrated Eucharistic-preparation statement in the corpus: the institution is not merely the giving of the Body but the deliberate arrangement of the entire incarnate life as available preparation for each communicant. This constitutes a significant ECA-1 Eucharistic advance — the whole life of Christ present in the eternal now, arranged and accessible at every Host. Second, “the lack of suffering is even greater than suffering itself” extends the MWI-1 calibration principle into the domain of will-thwarted-in-love: the will to suffer that goes unmet is reckoned by Christ as the sharpest form of the offering, because the nail’s transfixing quality comes from what love desired to give and could not — a qualitatively new MWI-1 register. Third, the goodwill/love criterion stated in its most absolute form — “without love, great things remain small; they are a weight for Me” — is the entry’s doctrinal apex: 1 Corinthians 13:3 is its Pauline form, and the two together establish that the divine economy of value is constituted entirely by the quality of the interior orientation, not by any external magnitude.
ECA-1: “Line up my whole Life around each Host” as Eucharistic-preparation concentration point; ECA-1 eternal-present mechanism operative in the institution itself. MWI-1: “Lack of suffering is even greater than suffering itself” — will-thwarted-in-love as a new MWI-1 register; calibration principle extended from acts performed to wills that desire what they cannot offer. TGF-1: Not present. Absolute maximum urgency continues.
Observation Notes
See this note in volume context →
12-1918-10-24
ECA-1 — whole-life-around-each-Host as concentrated Eucharistic advance: “I wanted to institute this Sacrament on the last day of my Life, so as to line up my whole Life around each Host, as preparation for each creature who would receive Me” is among the most theologically concentrated ECA-1 Eucharistic statements in the corpus. The eternal creative act’s relationship to the Eucharistic institution is disclosed as structural identity: the whole life of Christ — steps, works, love, Passion — is arranged and available at each Host in all times. Hebrews 10:5–7 (the whole incarnate existence as the one body-offering) and John 13:1 (eis telos as the motivational structure) are the governing anchors. Advances the March 27, 1918 Eucharistic apex by disclosing the preparation-structure of reception, not merely its participation-scope.
MWI-1 — will-thwarted-in-love as new register: “The lack of suffering is even greater than suffering itself… not suffering is for her a more transfixing nail than suffering itself” extends the MWI-1 calibration principle from acts performed in the Will to will-thwarted-in-love. Prior MWI-1 calibration statements (March 26: “one more act or one less”; August 12: physical suffering multiplied) addressed the graduated increment of acts offered. This entry discloses a qualitatively new form: the will that desires to offer what it cannot give is reckoned by Christ as the sharpest calibration point, because the nail’s transfixing quality is proportional not to what is given but to what love desired to give. 2 Corinthians 8:12 and Matthew 11:12 are the governing anchors.
Investiture theology — “invest yourself with Me”: The Eucharistic command “invest yourself with Me; cover yourself with each one of my acts, and come” draws on the full biblical investiture tradition: Zechariah 3:3–5 (OT liturgical re-clothing type), Galatians 3:27 (baptismal putting-on), Romans 13:14 (daily form), 2 Corinthians 5:21 (preparatory exchange). No new tracking item opened; this is a significant articulation of the PDW-1 / ECA-1 intersection — the creature’s participation in the divine works is enabled by the investiture with those same works.