← Diary Entry Iannuzzi Citations →
This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
12-1920-01-01 Biblical Resonance Analysis
Volume 12 — January 1, 1920 “Each act that the soul does in the Divine Will encloses Jesus, Who remains multiplied in it as in the Sacramental Host.”
STAGE ONE — Independent Biblical Identification
Jesus Weeping over the World: Chastisements Flowing More Painfully
“How wrecked will the world be! The scourges will flow more painfully than before, to the extent that I do nothing but cry over its sad lot!”
Luke 19:41 — “When he came near, he saw the city and wept over it,” Jesus weeping over Jerusalem for its coming destruction is the most direct gospel parallel to Jesus weeping over the coming scourges of the world. The same pattern: the divine heart that refuses indifference to the catastrophe it foresees, weeping precisely because it has chosen to love what is about to be devastated. Typological
Jeremiah 9:1 — “Oh that my head were waters, and my eyes a spring of tears, that I might weep day and night for the slain of the daughter of my people!” The prophetic weeping over coming destruction — “I do nothing but cry over its sad lot” — as the Christological fulfillment of the prophetic office. The prophet weeps over judgment; Christ himself weeps, not merely in figure but in fact. Affective/meditative
The Divine Will as Wheel: Entrapped in Eternity
“My Will is wheel, and whoever enters into It remains entrapped within, to the point of not being able to find a way out; and everything she does remains fixed on the eternal point, and pours into the wheel of Eternity.”
Ezekiel 1:15–21 (paraphrase) — The vision of the wheels beside the living creatures — wheels within wheels, moving wherever the Spirit moved, the spirit of the living creatures in the wheels. The “wheel” image of the DW echoes the divine chariot-vision, where the wheels embody the living energy of the Spirit and move inseparably with it. The soul “entrapped within” the DW wheel is the creature caught within the divine movement, unable to exit not by constraint but by the same logic as the wheels — she moves where the Spirit moves, and the Spirit is always within the DW. Typological
Revelation 22:13 — “I am the Alpha and the Omega, the First and the Last, the Beginning and the End.” The wheel of eternity into which the DW acts are poured is the circle whose circumference and center are the Alpha and Omega — the beginning and end that are one point. The soul’s acts “fixed on the eternal point and poured into the wheel of Eternity” rest within the One who encompasses all beginning and end in himself. Direct doctrinal parallel
John 8:58 — “Jesus said to them, “Most certainly, I tell you, before Abraham came into existence, I AM.” The eternal present — “everything she does remains fixed on the eternal point” — is the created soul’s entry into the divine “I am” who exists in pure present rather than sequential time. The eternal point is not a location but the mode of divine existence: absolute present without before or after. Christological/Trinitarian
The Garment of Light and the Mirror-Adorned Robe
“The garments of the soul who lives in my Will are not of gold, but of most pure Light. This garment of Light will serve as mirror to show all of Heaven how many acts she has done in my Will — because, in each act she has done in my Will, she enclosed Me completely. This garment will be adorned with many mirrors, and in each mirror all of Myself will appear.”
Psalm 104:2 — “He covers himself with light as with a garment. He stretches out the heavens like a curtain.” God himself clothed in light as a garment — the DW soul’s garment of light is the creature’s participation in the divine self-clothing. She is clothed in what God himself wears; the garment is not a human achievement but a participation in the divine radiance that is God’s own form. Typological
1 Timothy 6:16 — “He alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see, to whom be honor and eternal power. Amen.” The unapproachable divine light that is God’s own dwelling — the DW soul’s garment of light is a participation in this same light, the inaccessible-made-accessible through the DW union. Christological/Trinitarian
Matthew 17:2 — “He was changed before them. His face shone like the sun, and his garments became as white as the light.” The Transfiguration as the Christological prototype of the garment of light: Christ’s own garment became light on Tabor. The DW soul’s eschatological garment of light is the creaturely participation in the Transfiguration form — the same light that clothed Christ on the holy mountain extends to the soul who encloses him in each DW act. Typological
2 Corinthians 3:18 — “But we all, with unveiled face seeing the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.” The ongoing transformation into the Lord’s image through beholding — the garment of mirrors, each reflecting Jesus fully, is the eschatological consummation of what 2 Corinthians 3:18 describes as the earthly process. At the end, the transformation is complete: the garment is pure light, the mirrors are clear, and every side shows only Jesus. Direct doctrinal parallel
Daniel 12:3 — “Those who are wise will shine as the brightness of the expanse. Those who turn many to righteousness will shine like the stars forever and ever.” The eschatological radiance of the righteous — the garment of light as the DW soul’s eschatological glorification in its most luminous form. Direct doctrinal parallel
1 Corinthians 13:12 — “For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.” The mirror image deployed in its inverse form: now mirrors show only dimly; the DW soul’s garment of mirrors shows fully — from every angle, the whole of Jesus appears. The eschatological inversion of the Pauline mirror-image: what was dim is now clear, and what was partial is now total. Direct doctrinal parallel
Revelation 3:5 — “He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels.” The promise of white garments to the conqueror — the DW soul’s garment of light as the realized form of the Apocalypse’s promise to the one who has overcome through dissolution into the Divine Will. Direct doctrinal parallel
Eternal Communions: Each DW Act an Imperishable Host
“These acts done in my Will are eternal Communions, the species not subject to being consumed as in the Sacramental Hosts… the food, the substance of these Hosts of my Will is my eternal Will Itself, united with the will of the soul… these two wills are not subject to being consumed.”
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 Living Bread who gives eternal life — the DW acts as “eternal Communions” in which this same Living Bread is received and permanently retained, not consumed after approximately fifteen minutes. The “eternal” character of the DW Communion is the realization of the promise embedded in “living bread” and “live forever.” Direct doctrinal parallel
John 6:56 — “He who eats my flesh and drinks my blood lives in me, and I in him.” The mutual abiding through Eucharistic communion — “I remained sealed inside the will of the soul” and “she too will remain multiplied in Me” — is the full bilateral realization of John 6:56’s “abides in me, and I in him.” The DW eternal Communion is the permanent state of what the Sacramental Host initiates and the species’ consumption interrupts. Direct doctrinal parallel
1 Corinthians 11:24–26 — “This is my body, which is broken for you. Do this in memory of me.” … For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.” The “as often” of sacramental repetition is superseded by the “eternal” of the DW Communion: not repeated proclamation through sequential acts but the permanent state of the two wills united, not subject to consumption. The DW Communions are the fulfillment of the “until he comes” — the eschatological Eucharist enacted in the present interior life. Direct doctrinal parallel
Malachi 1:11 — “For from the rising of the sun even to its going down, my name is great among the nations, and in every place incense will be offered to my name, and a pure offering; for my name is great among the nations,” says the LORD of Armies.” The universal and perpetual pure offering — the DW eternal Communions as the fulfillment of Malachi’s prophecy: not restricted to the hour of Mass or the consuming of species but constituting a pure offering everywhere and always, the incense that never ceases. Typological
Hebrews 10:10, 14 — “by which will we have been sanctified through the offering of the body of Jesus Christ once for all. For by one offering he has perfected forever those who are being sanctified.” The single-yet-permanent offering that sanctifies permanently corresponds structurally to the DW eternal Communions: the DW acts are “eternal” precisely because they participate in the once-for-all quality of Christ’s offering, not in the repeatable character of the species-dependent sacramental form. Direct doctrinal parallel
The Bilateral Multiplication: Soul Sealed in Jesus, Jesus Sealed in Soul
“Since I remained sealed in her and she, as many times, in Me. Therefore, the soul too will remain multiplied in Me for as many acts as she has done in my Will.”
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 foundational mutual-sealing principle — the basis for the bilateral multiplication. I am sealed in Christ (Christ lives in me) and Christ is sealed in me (no longer I who live) — each DW act deepens both sealings. Direct doctrinal parallel
John 15:9 — “Even as the Father has loved me, I also have loved you. Remain in my love.” The love of the Father for the Son as the measure and model of Christ’s love for the DW soul — the same love that constitutes the eternal Trinitarian relationship is the love in which the DW soul is sealed. The “abide in my love” names the permanent state that the DW bilateral sealing constitutes. Direct doctrinal parallel
Colossians 1:17 — “He is before all things, and in him all things are held together.” The soul multiplied in Jesus for each DW act is contained within the One in whom all things hold together — the multiplication does not scatter but concentrates, because the one Christ holds all the multiplied sealings within the unity of his own person. Christological/Trinitarian
Psalm 8:4–6 — “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 psalmist’s astonishment at the creature’s dignity — the VIP statement (“the soul too will remain multiplied in Me”) is the precise response to Psalm 8’s question: the creature whom God dignified with glory and dominion is the same creature who can be sealed within God for as many acts as she has done in his Will. The astonishment moves in the reverse direction from nothingness to prodigy. Affective/meditative
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
Both Stage One and Hogan identify John 6:56 and the Eucharistic-mutual-abiding tradition as the primary anchor for the eternal Communions passage. Both recognize the Eucharistic multiplication of hosts (one thousand hosts / one thousand Jesuses) as the governing analogy for the DW act-multiplication. Both deploy Psalm 8 for the paradox of creaturely nothingness elevated to unheard-of dignity.
DEVIATIONS
Stage One grounded the wheel-of-eternity movement in Ezekiel 1 (the divine chariot-wheels, spirit of living creatures in the wheels) and Revelation 22:13 (Alpha and Omega). Hogan focuses the eternal-point language pastorally — “the singularity that we call the divine will, the origin of absolutely everything” — without specific scriptural anchor for the wheel-image itself. The Ezekiel typological anchor is a Stage One addition with no Hogan counterpart; it illuminates the “wheel” image’s deep OT resonance with the divine chariot theology.
For the garment of light, Hogan anchors it in the Transfiguration (implicitly — she notes “when Jesus showed himself on Mount Tabor, he was transformed into light”), Psalm 104:2, 1 Timothy 6:16, and Psalm 141:2. Stage One used Matthew 17:2 explicitly, Psalm 104:2, 1 Timothy 6:16, 2 Corinthians 3:18, and 1 Corinthians 13:12. The Transfiguration anchor is a CORRESPONDENCE (both identify it); the 2 Corinthians 3:18 and 1 Corinthians 13:12 are Stage One ADDITIONS; Psalm 141:2 is a Hogan ADDITION.
ADDITIONS — MINE
- Luke 19:41 — Jesus weeping over Jerusalem; direct gospel parallel to Jesus weeping over the world’s coming devastation
- Jeremiah 9:1 — the prophet’s fountain of tears; Christological fulfillment of prophetic weeping over judgment
- Ezekiel 1:15–21 — divine chariot-wheels with spirit of living creatures within them; OT typological ground for the DW-as-wheel image
- John 8:58 — “before Abraham was, I am”; the eternal point as the divine “I am” of pure present
- 1 Corinthians 13:12 — now we see in a mirror dimly, then face to face; the garment of mirrors as eschatological inversion of the Pauline dim-mirror
- Revelation 3:5 — white garments to the conqueror; DW garment of light as the realized form of the Apocalyptic promise
- Daniel 12:3 — those who are wise shall shine like the brightness of the sky; eschatological radiance of the righteous
- Malachi 1:11 — universal and perpetual pure offering; DW eternal Communions as Malachi’s prophecy fulfilled
- Hebrews 10:10, 14 — single offering perfecting for all time; structural parallel for the DW Communions’ “eternal” character
- Colossians 1:17 — in him all things hold together; the one Christ containing all multiplied sealings within unity
- Psalm 8:4–6 — what is man / crowned with glory and honor; the astonishment of creaturely dignity elevated to bilateral sealing
ADDITIONS — HERS
- Psalm 141:2 (cited by Hogan): “Let my prayer be counted as incense before you, and the lifting up of my hands as the evening sacrifice.” Applied to the acts done in the DW as ascending prayers and lifted hands — the soul’s DW acts as the incense that rises before God, connecting the garment-of-acts to the liturgical ascending-prayer tradition. A plausible secondary anchor for the acts-as-garment context, though its fit is less direct than Psalm 104:2.
- John 15:9 (cited by Hogan): “As the Father has loved me, so have I loved you.” Applied specifically to the VIP passage — the bilateral sealing grounded in the Trinitarian love that is its measure and model.
VIP / SPECIAL DESIGNATIONS
VIP CONFIRMED. Hogan uses formal threshold language: “Put a big VIP vip beside that, will you?” — directed specifically at the statement: “The soul too will remain multiplied in me for as many acts as she has done in my will.” Hogan follows immediately with further elevation: “There’s a vitally important message, really vitally important.” The double threshold formulation (explicit “Put a VIP” instruction + “vitally important message, really vitally important”) makes this among the most explicitly marked VIPs in the corpus.
STAGE TWO SYNTHESIS
The entry’s governing theological movement is the formal disclosure of the DW acts as “eternal Communions” — DW acts as imperishable Hosts in which Jesus is wholly and permanently enclosed, with species not subject to consumption. The Eucharistic analogy (one thousand hosts / one thousand Jesuses) translates this into accessible terms; the bilateral sealing (“I remain sealed in her and she in Me”) establishes the mutual character of the multiplication; and the VIP-designated conclusion (“the soul too will remain multiplied in Me”) discloses the soul’s own multiplication in Jesus as the creaturely counterpart to Jesus’s multiplication in the soul’s acts. The garment of light and mirrors provides the eschatological visibility of this invisible bilateral reality: what is sealed in eternity will be displayed in eternity. Stage One’s most significant independent contributions — Ezekiel 1’s divine-chariot-wheel ground for the DW-wheel image, 1 Corinthians 13:12’s mirror-inversion, Hebrews 10’s once-for-all structure — illuminate the entry’s structural depths. Hogan’s Psalm 141:2 and John 15:9 supply the ascending-prayer texture and the Trinitarian-love measure of the bilateral sealing.
Cross-Entry Synthesis
Volume 12 — January 1, 1920 “Each act that the soul does in the Divine Will encloses Jesus, Who remains multiplied in it as in the Sacramental Host.”
Jesus Weeping: The Chastisement Arc at the New Year
The entry opens with Christ appearing “all wet with tears” — garments, hands, face all beaded with weeping — as the first image of 1920. The announcement is stark: the scourges will flow more painfully than before; he does nothing but cry. Stage One grounded this in Luke 19:41 (Jesus weeping over Jerusalem for its coming destruction) and Jeremiah 9:1 (the prophetic fountain of tears for the slain). The CEA-1 escalation noted at May 10, 1919 (“all that has happened until now can be called a game”) continues at the threshold of the new year with the same directional signal: Hogan identifies the forward reference as WWII and possibly WWIII. The weeping Christ is not a rhetorical figure but the experiential form of the CEA-1 magnitude assessment — the coming devastation is of a weight that produces tears, not merely words.
The Divine Will as Wheel: Eternal Point and Eternal Motion
The wheel image — “My Will is wheel, and whoever enters into It remains entrapped within, to the point of not being able to find a way out” — is among the most architecturally distinctive images of the DW in the corpus to this point. Stage One’s Ezekiel 1:15–21 anchor is the most structurally apt typological ground: the divine chariot-wheels in which the spirit of the living creatures dwells, moving wherever the Spirit moves, inseparable from the divine energy that animates them. The soul “entrapped” in the DW wheel is not imprisoned but integrated into the same indissoluble movement — she cannot find a way out not because the DW is a cage but because the DW moves with the Spirit and the Spirit is always within it.
The disclosure that “everything she does remains fixed on the eternal point, and pours into the wheel of Eternity” develops the ECA-1 principle of permanence in its most spatially explicit form. Prior ECA-1 advances established that DW acts remain in act forever (December 6), participate in the once-for-all character of Christ’s offering, and multiply as the creative act touching all creation. Here the permanence has a structural image: the acts are fixed on the eternal point — the divine “I am” (John 8:58) of pure present without sequence — and pour into the wheel of Eternity (Revelation 22:13, the Alpha and Omega as the circle whose beginning and end are identical). The DW act is not merely long-lasting but structurally located outside the sequential time in which acts can be superseded.
The Garment of Light and the Hall of Mirrors
The eschatological garment is among the entry’s most visually concrete images. The DW soul at her heavenly presentation is clothed not in gold but in pure light — a garment that functions simultaneously as clothing and as a display of her interior history: each DW act appears as a mirror in the garment, and in each mirror the whole of Jesus appears. From every angle of approach — front, behind, left, right — all of heaven sees Jesus multiplied for as many acts as she did in his Will.
Psalm 104:2 (God clothed in light as a garment) and 1 Timothy 6:16 (the unapproachable light in which God dwells) establish that the DW soul’s garment participates in God’s own form of self-presentation: she is clothed in what God wears. The Transfiguration anchor — which both Stage One (Matthew 17:2) and Hogan (implicit reference to Mount Tabor) identify — establishes Christ’s own garment-of-light as the prototype: the DW soul’s eschatological garment is the creaturely participation in the same light that blazed from Christ on the holy mountain. The eschatological DW garment is the corporate and multiplied form of the Transfiguration’s light.
Stage One’s 1 Corinthians 13:12 illuminates the garment through the inverse of the Pauline mirror-image: now mirrors are dim and show partially; the DW soul’s garment of mirrors shows fully and from every angle. What Paul describes as the eschatological inversion of present limitation is enacted in the DW garment’s design: each mirror is clear, not dim; each shows the whole of Jesus, not a portion; all of heaven sees what no one sees now. The garment is thus simultaneously the DW soul’s identity (she is clothed in acts-as-mirrors) and the heavenly community’s knowledge (heaven reads her history in the light she wears).
The “exclusive distinction” of the DW souls — “I could not give her a more beautiful garment” — positions this garment as a new category of eschatological honor, distinct from the standard glories of heaven. Hogan notes the implication: no soul in heaven before the DW apostolate began had done these divine-will acts on earth in the formal sense; the garment of light-and-mirrors belongs specifically to those who lived in the DW in the full doctrinal sense. This connects to the ECH-1 / PDW-1 principle of the DW community as a new form of the divine glory-display on earth.
Eternal Communions: The Imperishable Hosts of the Divine Will
The theological apex of the entry — and the locus of the formal VIP designation — is the disclosure of each DW act as an “eternal Communion.” The analogy proceeds from the Eucharistic multiplication: one thousand hosts / one thousand Jesuses, each host containing the whole Christ. In the same way, each DW act encloses Jesus completely; he remains “sealed inside the will of the soul.” The DW acts are therefore eternal Communions — but they surpass the Sacramental Hosts in two respects: the species is not consumed (approximately fifteen minutes after reception, the sacramental presence ends; the DW Communion is permanent), and the substance is not matter but the eternal Will itself united with the will of the soul.
Stage One’s John 6:56 anchor (“abides in me, and I in him”) establishes the mutual-abiding as the Johannine ground for the bilateral sealing. The DW eternal Communion is the permanent realization of what John 6:56 describes as the bilateral consequence of Eucharistic reception: both parties abide in each other, and this abiding does not end when the species is consumed because the DW’s “species” is the eternal will united with the surrendered will. Hebrews 10:10 and 10:14 (the single offering perfecting for all time) provide the structural parallel: the DW Communions share the once-for-all character of Christ’s sacrifice precisely because they participate in the eternal Divine Will rather than in the temporal sacramental form.
Hogan’s citation of John 15:9 (“as the Father has loved me, so have I loved you”) for the VIP passage places the bilateral sealing within the Trinitarian love-economy: the love with which Jesus seals the soul within himself is calibrated by the Father’s love for the Son — the same infinite, unconditional, eternal love. The VIP-designated statement — “the soul too will remain multiplied in Me for as many acts as she has done in my Will” — discloses the creaturely counterpart to the divine multiplication: Jesus is multiplied in the soul’s acts (each act an eternal Host); the soul is multiplied in Jesus (each act sealing her more deeply within him). The multiplication is bilateral, symmetric, and eternal.
This is the ECA-1 principle at its most Eucharistic. Prior ECA-1 forms established the multiplication of DW acts across all creation, the compensatory economy of graces, and the eternal present of the acts in the Divine Will. Here the multiplication is disclosed not as cosmic reach but as interior depth: each DW act is a new Host within which the whole Christ is enclosed, and within each such Host the soul is simultaneously sealed within Christ. The multiplication is not quantitative accumulation but the progressive intensification of the bilateral sealing — each act deepening both the Christ-in-soul and the soul-in-Christ dimensions of the union.
Malachi 1:11’s prophecy of a universal, perpetual, pure offering “from the rising of the sun to its setting” finds its fulfillment in the eternal Communions: not bounded by time of day, not dependent on a material species, not limited by the finite hours of the Mass — the DW eternal Communions constitute the pure offering everywhere and always that Malachi’s prophetic vision anticipated.
Synthesis
Dominant biblical imagination: The entry draws on a Eucharistic-Johannine tradition (John 6:51, 56; 1 Corinthians 11:24–26; Malachi 1:11) for the eternal Communions; an epiphanic-light tradition (Psalm 104:2; Matthew 17:2; 1 Timothy 6:16; 2 Corinthians 3:18) for the garment; a chariot-and-eternity tradition (Ezekiel 1; Revelation 22:13; John 8:58) for the wheel; and a Galatian-Pauline bilateral-sealing tradition (Galatians 2:20; John 15:9; Colossians 1:17) for the mutual multiplication.
Most load-bearing scriptural traditions: John 6:51–56 governs the eternal Communions passage, establishing the Living Bread’s permanence and the mutual abiding as the structural ground for the eternal Host that never dissolves. 2 Corinthians 3:18 and 1 Corinthians 13:12 together govern the garment-of-light-and-mirrors: the progressive transformation into glory (ongoing) and the clear mirror (eschatological) frame the garment as the consummation of the transformative process. Galatians 2:20 and John 15:9 (Hogan) together govern the bilateral sealing: the mutual indwelling that is at once Pauline dissolution and Johannine Trinitarian love.
Three findings of highest theological significance:
-
ECA-1 advance — eternal Communions form: the most Eucharistically explicit multiplication disclosure in the corpus. Each DW act encloses the whole of Jesus as a sacramental Host does — but unlike the Host, the DW “species” (the eternal Will united with the soul’s will) is not consumed. The bilateral sealing is permanent, and both parties are multiplied in each other for each act. This is the ECA-1 one-act-touching-all-creation principle applied at maximum interior depth: the multiplication is not the act’s cosmic reach but its eternal Eucharistic enclosure of the whole Christ and simultaneous enclosure of the whole soul within Christ.
-
The VIP-designated bilateral multiplication: soul multiplied in Jesus. Hogan’s formal VIP designation falls specifically on the disclosure that the soul is multiplied in Jesus — not merely that Jesus is multiplied in the soul’s acts (the direction the entry has developed to this point) but that the soul herself is present in Jesus for every act she has done in his Will. The bilateral symmetry is the VIP content: what is true of Jesus (multiplied in each act) is also true of the soul (multiplied in Jesus for each act). The eschatological consequence — visible in the garment of mirrors — is that both the Christ-in-acts and the soul-in-Christ are permanently displayed in the light of eternity.
-
The garment of light as the eschatological visibility of the interior eternal Communions. The garment of light adorned with mirrors is not a separate doctrine but the eschatological display of what the eternal Communions have constituted interiorly. Each mirror is one eternal Communion made visible; the whole garment is the whole history of the soul’s DW acts rendered luminous. The garment thus bridges the interior theology (eternal Communions, bilateral sealing, permanent indwelling) and its eschatological consequence (all of heaven reading the DW soul’s history in the light she wears). The “exclusive distinction” of this garment marks the DW community as a new order of glory within the heavenly court — the ECH-1 earthly court receiving its corresponding celestial form in the garment-bearing DW souls who present themselves before the eternal throne.
Observation Notes
See this note in volume context →
12-1920-01-01
VIP confirmed — bilateral multiplication passage: Hogan: “Put a big VIP vip beside that, will you?” — directed specifically at: “The soul too will remain multiplied in me for as many acts as she has done in my will.” Immediately followed by “There’s a vitally important message, really vitally important.” Double formal threshold confirmed. TBD sequential number pending resolution of five outstanding Volume 11 VIP candidates.
ECA-1 advance — eternal Communions form: Each DW act encloses the whole of Jesus as a Sacramental Host encloses him — but the DW “species” (the eternal Will united with the soul’s will) is not consumed. The bilateral sealing is permanent: Jesus sealed in the soul’s acts, the soul sealed in Jesus for each act. Most Eucharistically explicit ECA-1 multiplication disclosure in the corpus. Governing anchors: John 6:51–56; 1 Corinthians 11:24–26; Malachi 1:11; Hebrews 10:10, 14.