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This page has two parts: Independent Biblical Identification and Cross-Entry Synthesis.
12-1919-02-24 Biblical Resonance Analysis
Volume 12 — February 24, 1919 “Man, the masterpiece of the Creative Power. Luisa must give God homage for every act of man.”
STAGE ONE — Independent Biblical Identification
Man as Masterpiece — Love Poured in Rivers
“the masterpiece of the Creative Power, in whom, not in sprays, but in waves - in rivers did the Eternal One pour His Love, His beauty, His mastery; and taken by excess of love, He placed Himself as the center of man.”
Psalm 8:3–6 — “When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained, what is man, that you think of him? What is the son of man, that you care for him? For you have made him a little lower than the angels, and crowned him with glory and honor. You make him ruler over the works of your hands. You have put all things under his feet:” The paradox — the Creator who hung the stars with his fingers is undone by love for man, the creature who seems least in the cosmic order — is the governing Psalmist movement. “Everything you see in the Creation was absolutely nothing compared to the creation of man” is the Luisian form of the Psalm’s astonishment. Direct doctrinal parallel
Genesis 2:7 (CPDV) — “And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul” The intimate personal act of creation — divine breath infusing life directly into the creature — is the original form of God placing himself “as the center of man.” Unlike creation by word (the cosmos), man is created by breath: the divine life communicated from the interior. Direct doctrinal parallel
Romans 5:5 — “and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us.” The love poured “in waves - in rivers” into man at creation is the original pouring of which the Spirit’s outpouring at Pentecost is the eschatological restoration. The same verb, the same direction, the same excess. Direct doctrinal parallel
1 Corinthians 3:16 — “Don’t you know that you are God’s temple and that God’s Spirit lives in you?” God placing himself “as the center of man” is the creation-ground of the indwelling that Paul announces as the body’s sacred character. Direct doctrinal parallel
Man Created in the Image — A Little God
“He creates man in His image and likeness. He draws a breath from the depth of His Love, and infuses life in him with His omnipotent breath, endowing man with all His qualities, proportioned to a creature, making of him a little God.”
Genesis 1:26–27 — “Then God said, ‘Let us make man in our image, after our likeness… So God created man in his own image, in the image of God he created him; male and female he created them.‘” The foundational imago dei disclosure, the structural ground of the entire entry. Direct doctrinal parallel
Psalm 82:6 — “I said, “You are gods, all of you are sons of the Most High.” The divine proclamation of the creaturely “little god” status — which Jesus quotes in John 10:34 — is the Psalmist’s own assertion. The Luisian “making of him a little God” is the precise theological unpacking of this declaration. Direct doctrinal parallel
2 Peter 1:4 — “by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.” The divine qualities “proportioned to a creature” is the Petrine formulation: a participation in the divine nature that elevates the creature without collapsing the Creator-creature distinction. Direct doctrinal parallel
Wisdom 2:23 — “Because God created man for incorruption, and made him an image of his own everlastingness;” The divine eternity imprinted in the creature’s nature — man bearing the image of the eternal one — is Wisdom’s formulation of the imago dei’s eschatological purpose. Direct doctrinal parallel
Colossians 3:10 — “and have put on the new man, who is being renewed in knowledge after the image of his Creator,” The divine image as the constitutive principle of the creature’s identity — the ground of restoration after disfigurement — is Paul’s governing anthropology. Direct doctrinal parallel
The Soul Surpassing All Creation — A Little World Within
“Oh, how many more beautiful heavens, stars and suns did He extend in the created soul; how much variety of beauty, how many harmonies! It is enough to say that He looked at the created man, and He found him so beautiful as to be enamored with him.”
Ephesians 3:17–19 — “that Christ may dwell in your hearts through faith, to the end that you, being rooted and grounded in love, may be strengthened to comprehend with all the saints what is the width and length and height and depth, and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God.” The soul surpassing all created things contains an interior breadth and depth that exceeds comprehension. Paul’s cosmic spatial metaphors — breadth, length, height, depth — correspond to the “how many more beautiful heavens, stars and suns” extended in the interior. Direct doctrinal parallel
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 “enamored” with man — “He found him so beautiful as to be enamored with him” — is the exact register of this verse: the divine exultation and singing over the beauty of the created creature. Affective/meditative
Song of Songs 4:1, 7 — “Behold, you are beautiful, my love. … You are all beautiful, my love. There is no spot in you.” The divine Lover undone by the creature’s beauty is the Song’s foundational movement. The Creator who “found him so beautiful as to be enamored” is the Song’s Divine Lover in his creational form, before the fall introduced the flaw. Affective/meditative
1 Corinthians 2:9 — “But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.” The interior cosmos of the soul — “You will not be able to comprehend everything” — exceeds the creature’s cognitive capacity, as Paul attests of all the divine preparations. Affective/meditative
God as Jealous Custodian and Possessor
“Jealous of this portent of His, He Himself became the custodian and possessor of man, and said: ‘I have created everything for you. I give you dominion over everything. All is yours, and you will be all mine.‘”
Exodus 20:5 — “you shall not bow yourself down to them, nor serve them, for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me,” The divine jealousy over man — “jealous of this portent of His” — is the Mosaic declaration of the God who will not share his prized possession. Direct doctrinal parallel
Genesis 1:28–30 — “God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion.‘” “I give you dominion over everything. All is yours” is the immediate echo of the Adamic blessing — the original grant of sovereignty given to the creature as gift. Direct doctrinal parallel
Deuteronomy 32:9–10 — “For the LORD’s portion is his people. Jacob is the lot of his inheritance. He found him in a desert land, in the waste howling wilderness. He surrounded him. He cared for him. He kept him as the apple of his eye.” The Lord as custodian protecting his most prized possession — “jealous… He Himself became the custodian and possessor” — is the Deuteronomy image of the eagle-care. Typological
Song of Songs 2:16 — “My beloved is mine, and I am his. He browses among the lilies.” “You will be all mine” — the possessive formula of mutual belonging. The creation covenant is the ground of the Song’s marriage covenant: the “all mine” of creation finds its echo in the “my beloved is mine.” Direct doctrinal parallel
Isaiah 43:1 — “But now the LORD who created you, Jacob, and he who formed you, Israel, says: “Don’t be afraid, for I have redeemed you. I have called you by your name. You are mine.” The divine possessive naming — “you are mine” — articulated through the prophet as the redemptive renewal of what was established at creation. Direct doctrinal parallel
The Creature’s Blindness and Disfigurement — IDR-1
“the creature, almost blind in knowing herself, and much more blind in knowing her Creator, keeps dirtying herself among a thousand filthy things, to the point of disfiguring the work of the Creator; so much so, that she can barely be recognized. You yourself, think of what Our sorrow is.”
Romans 1:21–22 — “Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened. Professing themselves to be wise, they became fools,” The double blindness — “almost blind in knowing herself, and much more blind in knowing her Creator” — is the Pauline darkening of the heart and mind consequent on the refusal to honor God. Direct doctrinal parallel
Isaiah 52:14 — “Just as many were astonished at you— his appearance was marred more than any man, and his form more than the sons of men—” The disfigurement “so much so, that she can barely be recognized” finds its most extreme form in the Servant’s Passion-disfigurement — which Hogan explicitly connects: Christ’s marred appearance on the Cross is the graphic image of what sin does to the soul. The IDR-1 restoration-telos (the soul restored to its imago dei beauty) is here measured by the distance of the disfigured-barely-recognizable state from the “little god” of the preceding passage. Typological
Genesis 3:6–7 (paraphrase) — the fall; “the eyes of both were opened, and they knew that they were naked.” The blindness to the Creator and to oneself descends from this primordial moment: the creature who grasped at divine knowledge through disobedience found itself blinded to both. Typological
Psalm 51:1–4 — “For the Chief Musician. A Psalm by David, when Nathan the prophet came to him, after he had gone in to Bathsheba. Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions. Wash me thoroughly from my iniquity. Cleanse me from my sin. For I know my transgressions. My sin is constantly before me. Against you, and you only, I have sinned, and done that which is evil in your sight, so you may be proved right when you speak, and justified when you judge.” The creature’s dirtying of what God made clean — the urgent sense of the divine image defaced — is the Psalm’s governing cry. Affective/meditative
Luke 15:11–24 (paraphrase) — the prodigal son, who left the father’s house and ended in degradation among pigs, “but when he was still a great way off, his father saw him.” Hogan names this explicitly: “a very graphic description of the fall of the human race there, to the point where the man who returns to his father is unrecognizable.” The disfigurement-beyond-recognition is the parable’s central image. Typological
Substitution Before the Throne — VSC-1
“come into my Will, and come with Me to substitute for our brothers before the Throne of the Eternal One - for all the acts which they should do for having been created as a prodigy of love of His Omnipotence; and yet, they are so ungrateful.”
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 substitution before the Throne is the creaturely participation in Christ’s perpetual high-priestly intercession — the DW soul standing with him at the Father’s right hand. Direct doctrinal parallel
Romans 8:34 — “Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.” The joint standing before the Supreme Majesty to intercede and substitute is the Luisian form of Christ’s right-hand intercession, now with Luisa co-present. Direct doctrinal parallel
Ezekiel 22:30 — “I sought for a man among them who would build up the wall and stand in the gap before me for the land, that I would not destroy it; but I found no one.” The substitution for all the acts owed by “ungrateful” creatures created as “prodigies of love” is the breach-standing election in its most anthropological form: standing in the gap between man’s creaturely ingratitude and the divine love that deserves recognition. Typological
Revelation 8:3–4 — “Another angel came and stood over the altar, having a golden censer. … he should add it to the prayers of all the saints on the golden altar which was before the throne.” Standing before the Throne to offer the homage of all creation is the earthly form of the celestial intercessory liturgy. Direct doctrinal parallel
VSC-1 note: This passage opens a new register within the VSC-1 framework: the created-prodigy-homage form — substituting specifically for the acts of gratitude, adoration, and recognition owed by humanity for the sheer gift of being created as “a prodigy of love of His Omnipotence.” This complements the February 20 homage for the creator-creature relations in the cosmos; here the homage is owed specifically for the dignity of human creation itself.
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
Both Stage One and Hogan identify Genesis 1:26–27 and Genesis 2:7 as the governing creation-of-man texts; Psalm 82:6 for the “little god” status; Psalm 8:5 for man crowned with glory and honor; Exodus 20:5 and Deuteronomy 6:15 for the divine jealousy.
Hogan cites Romans 8:29–30 for the substitution call (“if we have grasped… the extraordinary privilege we have in Christ, then of course, we will substitute for the others”). Stage One identifies the same passage (Romans 8:29) for the image-of-God anthropology; both streams use it, at different points in the entry.
Hogan draws the Luke 15 prodigal-son connection for the disfigurement passage (“barely recognized”). Stage One identifies the same. Hogan makes it explicit; Stage One provides Isaiah 52:14 in addition.
Hogan cites 1 Corinthians 3:16 and 2 Peter 1:4 (implicitly, through the “little god / partakers” logic); Stage One identifies both.
DEVIATIONS
Hogan cites “1 Corinthians 6, 16” alongside 1 Corinthians 3:16 for the temple/indwelling passage. 1 Corinthians 6:16 reads: “do you not know that he who is joined to a prostitute becomes one body with her?” — this is not the temple-indwelling verse. The correct temple-of-the-Holy-Spirit reference in chapter 6 is 1 Corinthians 6:19 (“your body is a temple of the Holy Spirit within you”). One-verse transposition within the same chapter. Citation correction: 1 Corinthians 6:16 cited for “your body is a temple of the Holy Spirit” — correct: 1 Corinthians 6:19.
Hogan cites “2 Corinthians 5, 7” for “new creation.” 2 Corinthians 5:7 reads: “for we walk by faith, not by sight.” The new-creation verse is 2 Corinthians 5:17 (“if anyone is in Christ, he is a new creation”). Same chapter, wrong verse. Citation correction: 2 Corinthians 5:7 cited for “new creation” — correct: 2 Corinthians 5:17.
Hogan cites “Isaiah 53 verse 7” for the disfigurement-beyond-human-semblance passage. Isaiah 53:7 reads: “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter.” The disfigurement verse is Isaiah 52:14 (“his appearance was so marred, beyond human semblance”). Citation correction: Isaiah 53:7 cited for the disfigurement-beyond-recognition verse — correct: Isaiah 52:14.
ADDITIONS — MINE
- Romans 5:5 — love “poured into our hearts”; the love poured in rivers at creation and at Pentecost
- Wisdom 2:23 — “made him in the image of his own eternity”; the imago dei’s eschatological purpose
- Colossians 3:10 — the new self renewed in the image of its Creator; the restoration-ground
- Ephesians 3:17–19 — breadth/length/height/depth of the divine content in the soul’s interior
- 1 Corinthians 2:9 — “what no eye has seen”; the soul’s interior exceeding creaturely comprehension
- Song of Songs 4:1, 7 — “you are altogether beautiful… there is no flaw in you”; God enamored with the creature’s pristine beauty
- Song of Songs 2:16 — “My beloved is mine, and I am his”; the possessive formula of the creation covenant
- Isaiah 43:1 — “I have called you by name, you are mine”; the possessive naming renewed in redemption
- Genesis 3:6–7 — the fall and its blinding consequences
- Psalm 51:1–4 — the dirtying/cleansing movement; urgent awareness of defaced divine image
- Revelation 8:3–4 — the golden-censer liturgy before the Throne; the celestial form of Luisa’s act
- Romans 8:34 — Christ interceding at the Father’s right hand; the co-presence dimension
ADDITIONS — HERS
Hogan cites Genesis 1:28–30 for the dominion grant — “I give you dominion over everything. All is yours.” Stage One identified this; it appears here as Hogan’s explicit textual citation.
Hogan cites Hebrews 12:14 — “without holiness no one will see the Lord” — for God wanting a worthy dwelling place. Stage One did not identify this; it adds the purity-of-dwelling dimension: God placed himself as center of man not arbitrarily but because he sought a dwelling worthy of his holiness.
Hogan cites “Psalm 85” for the “little god / little world” content (alongside Psalm 82:6). Psalm 85 is a Psalm of national restoration and grace; its relation to the “little god” concept is not immediately evident. This citation is ambiguous — possibly a misremembering of Psalm 8:5 (cited earlier) or the Psalms-of-the-courts cluster from the previous entry. It is not treated as definitive.
VIP / SPECIAL DESIGNATIONS
No VIP language from Hogan.
STAGE TWO SYNTHESIS
The combined analysis reveals a rich anthropological entry centered on the imago dei theology, the creature’s tragic disfigurement of that image, and the DW soul’s substitutionary homage for the ingratitude of those who have been “created as a prodigy of love.” Stage One and Hogan substantially converge on the Genesis-creation and Psalm-dignity texts, with Hogan adding Hebrews 12:14 and Stage One supplying the Song of Songs, Romans 5:5, and the Revelation 8 celestial-liturgy anchor. Three citation corrections from Hogan (1 Corinthians 6:16 → 6:19; 2 Corinthians 5:7 → 5:17; Isaiah 53:7 → 52:14) are noted.
Cross-Entry Synthesis
Volume 12 — February 24, 1919 “Man, the masterpiece of the Creative Power. Luisa must give God homage for every act of man.”
Man as Masterpiece — The Anthropological Completion of the Cosmological Arc
The entry opens with a pointed observation: Luisa has given homage for the cosmos (February 20) but said nothing yet about the crown of creation. The movement from February 20 to February 24 follows the structure of Genesis 1 itself — from the cosmos to man — and the theological logic of Psalm 8: the Creator who made the heavens with his fingers reserved for man a love poured “not in sprays, but in waves — in rivers.” Psalm 8 is the governing text for this movement’s paradox: the stars and moon are the work of God’s fingers, yet man is the one toward whom the divine love floods in rivers. Genesis 2:7 provides the intimate creation-form: unlike the cosmos created by word, man is created by breath — the divine life communicated from the divine interior directly into the creature. Romans 5:5 discloses the eschatological continuity: the love poured in rivers at creation is the same love that the Spirit pours out at Pentecost; the restoration restores the original excess.
Man as a Little God — The Imago Dei at Its Deepest Articulation
“endowing man with all His qualities, proportioned to a creature, making of him a little God”
This is the most concentrated imago dei statement in the corpus. Genesis 1:26–27 provides the foundational text; Psalm 82:6 (Jesus quoting this in John 10:34) names the theological content: “you are gods, sons of the Most High.” The Luisian formulation unpacks what the Psalmist declares: the divine qualities communicated to man proportionally to his creaturely capacity. 2 Peter 1:4 provides the Petrine form — “partakers of the divine nature” — as the precise theological category: participation without identification, the creature sharing in what belongs to the Creator without ceasing to be a creature. Wisdom 2:23 provides the purpose: “made him in the image of his own eternity” — the imago dei is not merely a formal resemblance but an ontological ordering toward the divine eternity itself.
Hogan’s elohim theology (from February 13) completes the picture here: the small-e elohim of Psalm 82:6 — the “gods” addressed by the great God — are the human beings for whom the terrestrial court (ECH-1) is being constituted. The soul of man contains, as the entry specifies, “how many more beautiful heavens, stars and suns” — what Hogan develops in this entry as an interior cosmos: the soul as a whole universe by itself. Ephesians 3:17–19 provides Paul’s spatial metaphors for this interior: the breadth, length, height, and depth of the divine content in the soul that exceeds comprehension. The February 20 CRL-1 disclosure — each created thing bearing a unique creator-creature relational link — applies most intensely to man: in man, the relational links are not merely channels placed in a created thing but the very breath of God imprinted in a living soul.
The Divine Enamoring and Jealousy — The Creator’s Love for the Creature
“He found him so beautiful as to be enamored with him. Jealous of this portent of His, He Himself became the custodian and possessor of man.”
Zephaniah 3:17 provides the prophetic form of the divine enamoring: God exulting over the creature with loud singing. The Song of Songs provides the nuptial form: “you are altogether beautiful, my love; there is no flaw in you” — God as the Divine Lover captivated by what he has made. Both images operate here: not merely divine approval but divine enrapture, the Creator drawn into love by his own work. The divine jealousy — Exodus 20:5, Deuteronomy 32:9–10 — names the consequence: a love this intense becomes protective, custodial, possessive. “All is yours, and you will be all mine” is the creation covenant’s mutual-belonging formula, echoed in Song of Songs 2:16 (“my beloved is mine, and I am his”) and renewed in Isaiah 43:1 (“I have called you by name, you are mine”). The creation of man is simultaneously the moment of the cosmos’s purpose-achievement (everything created for man) and the moment of the supreme divine vulnerability: God who is enamored is God who can be pained by the creature’s ingratitude.
The Disfigurement and the Distance — IDR-1
“keeps dirtying herself among a thousand filthy things, to the point of disfiguring the work of the Creator; so much so, that she can barely be recognized.”
The entry’s central drama is the distance between the imago dei as created (“a little god,” interior cosmos of beauty, divine qualities proportionally communicated) and the imago dei as disfigured (barely recognizable, blinded to self and Creator, dirtied among “a thousand filthy things”). This is the IDR-1 movement in its most concentrated and diagnostically precise form. Romans 1:21–22 provides the mechanism of the double blindness: not honoring God and not giving thanks produces the darkening of the mind and heart that makes the creature blind both to herself and to her Creator. Luke 15’s prodigal son (Hogan’s reading) provides the narrative arc: the one who leaves the father’s house with a great inheritance ends unrecognizable among the pigs. Isaiah 52:14 provides the visual image: disfigurement so extreme that human semblance is lost — which Hogan connects to the Passion, reading the body of the Crucified as the graphic image of the soul in sin (“he was made sin for us”). The distance between the “little god” of the first half and the “barely recognizable” of the second half is the full range of IDR-1: from the positive telos to the negative diagnosis.
The divine sorrow named at the turning point — “You yourself, think of what Our sorrow is” — is the entry’s most affectively powerful phrase. The Creator who was enamored by man’s beauty watches that beauty disfigured from within. The divine sorrow is the measure of the original love.
Substitution for the Homage of Human Creation — VSC-1 New Register
“come with Me to substitute for our brothers before the Throne of the Eternal One - for all the acts which they should do for having been created as a prodigy of love of His Omnipotence”
The VSC-1 register here is precise and new: the created-prodigy-homage form. The DW soul is called to substitute not for general sin or general failure but for a specific category of absent act — the recognition, gratitude, and adoration owed by every human being simply for being created as a prodigy of divine love. This complements the February 20 cosmic-homage substitution: there the soul substituted for the absent response to the creator-creature relational links in each created thing; here the soul substitutes for the absent response to the sheer gift of human existence itself, the “excess of love” that produced a “little god” from nothing.
Hebrews 7:25 and Romans 8:34 provide the high-priestly frame: standing with Christ before the Father, participating in the perpetual intercession of the one who “always lives to make intercession.” Revelation 8:3–4 provides the celestial-liturgical image: the incense of the saints’ prayers rising before the Throne — the act Luisa performs on earth mirrors the celestial intercessory liturgy. The conclusion — “the Eternal One received the glory of Creation” — closes the arc that February 20 opened: in that entry, the Eternal One received the glory of the cosmos; here, he receives the glory of the masterpiece. Together, the two entries constitute a homage diptych: cosmic creation and human creation, both completed through the DW soul’s substitution.
Synthesis
Dominant biblical imagination: Imago dei theology (Genesis 1:26–27; Psalm 8; Psalm 82:6; 2 Peter 1:4; Wisdom 2:23) in conjunction with the divine jealousy/covenant-possessive tradition (Exodus 20:5; Deuteronomy 32:9–10; Song of Songs 2:16; Isaiah 43:1) and the disfigurement-restoration arc (Romans 1:21–22; Isaiah 52:14; Luke 15; Psalm 51).
Most load-bearing traditions: The imago dei tradition is the structural load-bearer for the entire entry — both the positive telos (the little god, the interior cosmos) and the negative diagnosis (the disfigured, barely recognizable creature) derive from it. The Hebrews high-priestly tradition (7:25) sustains the substitution movement. The Song of Songs and the divine-jealousy tradition (Exodus 20:5; Deuteronomy 32:9–10) carry the most theologically distinctive material: the divine enamoring and jealous possession as the creational ground of the covenant.
Three findings of greatest theological significance:
First: IDR-1 in its fullest contrastive form. The entry places the imago dei at its highest statement (“a little god,” interior cosmos surpassing all creation, divine qualities proportionally communicated) immediately alongside the disfigurement at its lowest (“barely recognizable”). No prior entry in the corpus places both poles so directly adjacent, or names the divine sorrow that measures the distance between them. Isaiah 52:14 as the image of what sin does to the soul — confirmed through the Passion-disfigurement as the visual form of the soul’s degradation — is the entry’s most affecting theological insight.
Second: VSC-1 created-prodigy-homage form. The substitution before the Throne is for acts owed specifically for being created as “a prodigy of love” — the homage of existence itself, not merely the homage for particular divine gifts. This advances VSC-1 into the most primordial register: the DW soul supplying the recognition and gratitude that creation’s crown owes simply for being. Together with the February 20 cosmic-homage register, this forms a two-entry homage diptych: all creation and all humanity brought before the Throne through the DW soul.
Third: The homage diptych with February 20. February 20 established the CRL-1 framework (each created thing bearing a unique relational link, channel of grace, and expression of love) and the DW soul’s universal multiplication rendering cosmic homage. February 24 completes the diptych by extending it to man — who is not merely another item in the creator-creature relational schema but its masterpiece, the creature in whom the divine love poured itself out to excess and in whom all the cosmic relational links find their most concentrated form. The two entries together constitute the Volume 12 cosmological-doxological summit.