This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
13-1921-05-01 Biblical Resonance Analysis
Volume 13 — May 1, 1921 “The human will casts dissimilarity between Creator and creature. All is harmony for one who lives in the Divine Will.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
Movement 1: Mary as Weeping Queen and Intercessory Mother
Up high there was the Queen Mama, speaking to that people and crying, so much so that, holding a tuft of roses on Her lap, She bathed them with Her tears. I could not understand anything of what She was saying; I could only see that the people wanted to make tumults, and that the Celestial Mama was begging it, crying, to calm down. Then She detached one rose and, pointing to me in the midst of so many people, She threw it to me. I looked at it; the rose was beaded with the tears of my dear Mama, and those tears were inviting me to pray for peace among the peoples.
Revelation 12:1 — “A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.” The Queen appearing “up high” in the midst of a tumultuous people is continuous with the Apocalyptic sign-woman; her elevated position in heaven corresponds to the intercessory-cosmic function of the woman in Revelation 12, who stands over the entire drama of human history as its heavenly advocate. Typological
John 19:26–27 — “Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, “Woman, behold, your son!” Then he said to the disciple, “Behold, your mother!” From that hour, the disciple took her to his own home.” The commissioning of Luisa through the tear-beaded rose repeats the structural logic of the cross-commissioning: Mary given as mother to “the disciple” at the moment of sacrifice, now giving a tear-soaked rose to Luisa in the midst of the multitude. The founding maternal act at Calvary governs every subsequent iteration. Typological
Luke 19:41–44 — “When he came near, he saw the city and wept over it, saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. For the days will come on you when your enemies will throw up a barricade against you, surround you, hem you in on every side, and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn’t know the time of your visitation.” The specific content of Mary’s weeping — for peace among peoples making tumults — reproduces the pattern of Christ’s lament over Jerusalem; the Celestial Mama inherits and extends her Son’s weeping over human violence, now interceding for a universal multitude rather than a single city. Typological
Lamentations 1:16 — “For these things I weep. My eye, my eye runs down with water, because the comforter who should refresh my soul is far from me. My children are desolate, because the enemy has prevailed.” The weeping intercessor bathing roses with tears finds its scriptural archetype in the lament tradition; the tears are not passive grief but the concentrated form of intercession when speech is inadequate or uncomprehended — Luisa cannot understand what Mary says, but the tears communicate the petition’s full weight. Affective/meditative
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.” Mary’s intercession operates here below the level of intelligible speech; Luisa understands nothing of what she says, perceiving only tears and the rose thrown to her. The Pauline “groanings too deep for words” illuminates why the mediation works at the level of tears and gesture rather than comprehensible language — the intercession exceeds verbal formulation. Direct doctrinal parallel
Movement 2: The Creative Power of the Divine Will — Life and Death
“My daughter, my Will contains the Creative Power, and just as my Will gave life to all things, so It has the power to destroy them. Now, the soul who lives in my Volition also has the power to give life to good and to give death to evil.”
Genesis 1:1–3 — “In the beginning, God created the heavens and the earth… And God said, ‘Let there be light,’ and there was light.” The Creative Power named here is the fiat of Genesis 1; the Divine Will’s life-giving act is identical with the originating act that produced the cosmos from nothing. The soul’s participation in this power is not analogical but real — the same Will that fiated the universe now fiat-s through the soul who lives within it. Direct doctrinal parallel
John 1:1–4 — “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through him. Without him, nothing was made that has been made. In him was life, and the life was the light of men.” The Divine Will as Creative Power is the Will of the Word; John 1 provides the Christological-Trinitarian architecture for the cosmic claim in Genesis 1, and for the extension of this power to the DW soul — she dwells in the Word who is life, and therefore participates in the life-giving and life-withdrawing power. Christological/Trinitarian
Colossians 1:16–17 — “For by him all things were created in the heavens and on the earth, … All things have been created through him and for him. He is before all things, and in him all things are held together.” The Creative Power of the Will is the same power through which all things exist and continue to cohere; the soul dwelling in the Will that holds all things together participates in the sustaining dimension of creation as much as in its originating moment. Direct doctrinal parallel
Hebrews 1:3 — “His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high,” The continuous upholding of creation is a perpetual creative act; the soul’s participation in “the power to destroy” and “give death to evil” enters this same upholding power at its point of governance — the Will that sustains can also withdraw, and the soul’s participation is in this sovereign operation. Christological/Trinitarian
Jeremiah 1:9–10 — “Then the LORD stretched out his hand and touched my mouth. Then the LORD said to me, “Behold, I have put my words in your mouth. Behold, I have today set you over the nations and over the kingdoms, to uproot and to tear down, to destroy and to overthrow, to build and to plant.” The participatory life-and-death power given to the DW soul is the profoundly elevated form of the prophetic commission; what Jeremiah received through the divine word placed in his mouth, the DW soul receives by dwelling within the Will itself — not the prophet’s word but the Will that originates all words. Typological
Wisdom 9:1 — “O God of my ancestors and Lord of mercy, who made all things by your word;” The creative Word/Will is the same instrument of both cosmic origination and human formation; the soul who dwells in the Will inhabits the creative instrument itself, which is why her acts carry the Creative Power. Direct doctrinal parallel
Movement 3: The Soul’s Omnitemporal Reach — Past, Present, Future
“Within Its Immensity, she finds herself in the past, and wherever there are gaps of my glory, offenses not repaired, love not given to Me, she fills the gaps of my glory; she makes for Me the most beautiful reparations, and she gives Me love for all. In my Will, she spreads herself in the present, she extends to future centuries, and everywhere and for everyone she gives Me that which Creation owes Me.”
Romans 11:36 — “For of him and through him and to him are all things. To him be the glory for ever! Amen.” The triple-preposition formula is the cosmic ground for the soul’s omnitemporal reach: dwelling in the Will that is the source, medium, and end of all things, the soul moves within the same “from,” “through,” and “to” that constitutes the divine governance of all history. Every gap in glory, every unreturned love across the whole of time, falls within the arc this verse names. Direct doctrinal parallel
Revelation 1:8 — “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” The soul’s three-temporal spread in the Will — past, present, future — corresponds directly to the Alpha-and-Omega self-disclosure; the soul dwelling in the eternal Will participates in the divine simultaneity in which all moments are present, enabling the reparatory filling of gaps from Adam to the last century. Christological/Trinitarian
Ephesians 1:10 — “to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him.” The anakephalaiōsis — the gathering and summing-up of all things in Christ — is precisely the operation the DW soul performs vicariously across time: going into the past to fill gaps of glory, spreading in the present, extending to future centuries. The soul is the living instrument of this gathering. Direct doctrinal parallel
Hebrews 7:25 — “Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.” The soul’s omnitemporal reparatory-intercessory reach participates in Christ’s own eternal intercession; “always lives” points to the same timeless present the soul inhabits when she spreads herself in the present and extends to future centuries. The “uttermost” — eis to panteles — echoes the “everywhere and for everyone” of the entry. Christological/Trinitarian
Psalm 139:7–10 — “Where could I go from your Spirit? Or where could I flee from your presence? If I ascend up into heaven, you are there. If I make my bed in Sheol, behold, you are there! If I take the wings of the dawn, and settle in the uttermost parts of the sea, even there your hand will lead me, and your right hand will hold me.” The soul’s omnipresence-by-participation is the experiential form of divine omnipresence; dwelling in the Will that is everywhere and every-when, the soul finds herself everywhere in time as Psalm 139 maps the inescapability of God’s presence across every spatial dimension. Affective/meditative
Colossians 1:24 — “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly,” Paul’s filling up of what is lacking in Christ’s afflictions is the most direct scriptural precedent for the soul’s filling “gaps of my glory” and “offenses not repaired”; the DW soul extends this reparatory filling across the whole of time rather than merely present-tense suffering, universalizing the Pauline pattern. Direct doctrinal parallel
Movement 4: The Echo of Mutual Acts — Running Before, Behind, and Inside
“In the soul who lives in my Will I feel the echo of my Power, of my Love, of my Sanctity; I feel the echo of her acts in each one of my acts. She runs everywhere - before Me, behind Me, and even inside of Me. Wherever my Will is, hers is there too; as my acts multiply themselves, hers too multiply.”
John 5:19 — “Jesus therefore answered them, “Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise.” The echo-structure of the soul’s acts reproduces the Trinitarian echo-structure of the Son’s acts relative to the Father; the DW soul’s acts multiply as God’s multiply in the same pattern by which the Son’s acts are the Father’s acts enacted within history. The soul’s echo of God is the creaturely participation in the Son’s echo of the Father. Christological/Trinitarian
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 vine-branches organic unity provides the structural ground for the mutual multiplication of acts; as the branch produces what the vine produces — not separately but in the same organic movement — so the soul’s acts echo God’s acts not by imitation but by organic participation. Direct doctrinal parallel
Galatians 2:20 — “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me.” The “no longer I who live” formula is the existential form of the echo-structure: what appears as the soul’s act is Christ living in her, which is why “wherever my Will is, hers is there too” — the soul’s will and God’s have become co-extensive in operation. Direct doctrinal parallel
1 Corinthians 3:9 — “For we are God’s fellow workers. You are God’s farming, God’s building.” The mutual-participation language reaches its most compressed form here; the soul running “before Me, behind Me, and even inside of Me” is the mystical elaboration of this compressed formula into its full operational description. Direct doctrinal parallel
Philippians 2:13 — “For it is God who works in you both to will and to work for his good pleasure.” The divine interior working is the precise ground of the echo: God’s acts multiply in the soul because it is God’s own will working in her will; the multiplication is not arithmetic addition but the intrinsic consequence of the divine Will operating through a human will that has ceased to offer resistance. Direct doctrinal parallel
Movement 5: The Human Will as Disharmony and Dissimilarity
“Only the human will puts disharmony between creature and Creator; one single act of human will causes confusion between Heaven and earth, and casts dissimilarity between Creator and creature. On the other hand, all is harmony for one who lives in my Will; her things and Mine harmonize together; I am with her on earth, and she is with Me in Heaven - one is the interest, one the Life, one the Will.”
Genesis 3:1–6 (paraphrase) — The primal act of the human will against God’s will is the founding instance of the dissimilarity named here; the serpent’s invitation was precisely to become “like God” through an act of independent will, and the result was the reverse — not likeness but dissimilarity, not harmony but the casting of a shadow between Creator and creature. The entry’s doctrinal thesis is the systematic explanation of that founding catastrophe. Direct doctrinal parallel
Romans 5:12 — “Therefore, as sin entered into the world through one man, and death through sin, so death passed to all men because all sinned.” “One single act of human will causes confusion” has its doctrinal ground here: the catastrophic universal reach of a single act of the human will is the structural principle Paul establishes; one fiat against the divine Will undoes what no subsequent human effort can repair. Direct doctrinal parallel
Romans 8:6–7 — “For the mind of the flesh is death, but the mind of the Spirit is life and peace; because the mind of the flesh is hostile toward God, for it is not subject to God’s law, neither indeed can it be.” The constitutional disharmony of the fallen human will — not merely occasional resistance but structural incapacity for submission — is what the DW enters and replaces; “disharmony between creature and Creator” is the phenomenological description of what Paul names theologically as enmity. The DW soul’s harmony is the experiential form of “to set the mind on the Spirit is life and peace.” Direct doctrinal parallel
Isaiah 59:2 — “But your iniquities have separated you and your God, and your sins have hidden his face from you, so that he will not hear.” The “dissimilarity” cast between Creator and creature is Isaiah’s “separation”; the act of the human will that disorders the Creator-creature relationship is the same act that hides God’s face. The entry’s “casts dissimilarity” is the positive doctrinal formulation of what Isaiah narrates as negation and loss. Direct doctrinal parallel
James 4:1–3 (translation pending) — “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?… You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel.” The tumults of the peoples Mary is trying to calm in the opening vision are the horizontal social consequence of the vertical disharmony named in the doctrinal body; the exterior tumult among peoples is the sociological echo of the interior disorder caused by human wills operating against God’s. Typological
Jeremiah 10:23 — “LORD, I know that the way of man is not in himself. It is not in man who walks to direct his steps.” The human will’s constitutional incapacity for self-direction is the corollary of the dissimilarity thesis; the creature was never designed for independent operation, and the attempt to operate independently — “one single act of human will” — produces chaos because it employs a faculty for a purpose incompatible with its created nature. Direct doctrinal parallel
Movement 6: Creation as the Perennial Model of Divine Will Fidelity
“See, Creation did not move from my Will in anything: the sky is always azure and starry; the sun is full of light and heat. The whole of Creation is in perfect harmony; each thing is the support of the other. It is always beautiful, fresh, young; it never grows old, nor does it lose one shadow of its beauty; on the contrary, it seems to rise every day more majestically, giving a sweet enchantment to all creatures. So would man have been, had he not withdrawn from my Will.”
Psalm 19:1–4 — “For the Chief Musician. A Psalm by David. The heavens declare the glory of God. The expanse shows his handiwork. Day after day they pour out speech, and night after night they display knowledge. There is no speech nor language where their voice is not heard. Their voice has gone out through all the earth, their words to the end of the world. In them he has set a tent for the sun,” The azure sky and starry heavens the entry names are precisely the heavens Psalm 19 deploys as the supreme witness to divine glory; the sky’s constant beauty is not incidental aesthetic data but theological evidence — creation’s unfailing obedience to the divine Will is what enables its perpetual, undiminishing declaration. Direct doctrinal parallel
Psalm 104:19–24 — “He appointed the moon for seasons. The sun knows when to set. You … The sun rises, … evening. LORD, how many are your works! In wisdom, you have made them all.” The sun in its faithful course — full of light and heat, rising each day — is the sun Psalm 104 presents as knowing its appointed path; the constancy the entry observes cosmologically is the obedience Psalm 104 narrates theologically. Direct doctrinal parallel
Baruch 3:34–35 — “The stars shone in their watches, and were glad. When he called them, they said, “Here we are.” They shone with gladness to him who made them. This is our God. No other can be compared to him.” Creation’s constant, glad obedience is the model of what the human soul was designed to be; the stars’ “Here we are!” — called and answering — is structurally the created fiat, the creaturely counterpart to the soul’s surrender to the Divine Will. Typological
Wisdom 11:24–25 — “For you love all things that are, … For you never would have formed anything if you hated it. How would anything have endured unless you had willed it?” Creation’s perpetual freshness and beauty is sustained by the continuous act of the divine Will; the same Will that called creation into being wills it to endure moment by moment, which is why it never grows old — it is continuously young by the continuous creative act of the Will sustaining it. Direct doctrinal parallel
Ecclesiastes 1:5–7 — “The sun also rises, and the sun goes down, and hurries to its place where it rises. The wind goes toward the south, and turns around to the north. It turns around continually as it goes, and the wind returns again to its courses. All the rivers run into the sea, yet the sea is not full. To the place where the rivers flow, there they flow again.” The constancy of natural creation — running its course without fatigue, always returning to the circuit assigned — is the countermodel to human inconstancy; creation never “grows old” because it has no will to deviate, no capacity to exhaust itself in resistance. Affective/meditative
Movement 7: DW Souls as New Heavens, New Suns, New Earth
“so are the souls who live in my Will: they are the new heavens, the new suns, the new earth, all flowery – even more, more varied with beauty and enchantment.”
Isaiah 65:17–19 — “For, behold, I create new heavens and a new earth; and the former things will not be remembered, nor come into mind. But be glad and rejoice forever in that which I create; for, behold, I create Jerusalem to be a delight, and her people a joy. I will rejoice in Jerusalem, and delight in my people; and the voice of weeping and the voice of crying will be heard in her no more.” The DW souls as “new heavens, new suns, new earth” directly enacts this Isaianic new-creation prophecy; the “more varied with beauty and enchantment” answers to the “joy” and “gladness” Isaiah names as the mark of the new creation. The DW souls are its first fruits and its living announcement. Direct doctrinal parallel
Revelation 21:1–5 (translation pending) — “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away… ‘Behold, the dwelling place of God is with man… Behold, I am making all things new.‘” The eschatological new creation of Revelation 21 is realized in nuce in each DW soul; the souls who live in the Will are the first-fruits announcement of the total renewal this vision discloses, carrying the new creation in themselves before its cosmic arrival. Direct doctrinal parallel
2 Corinthians 5:17 — “Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new.” The DW soul’s identity as “new heaven, new sun, new earth” is the expanded cosmic form of Paul’s compressed “new creation” formula; being in the Will as Creation is in the Will makes the soul a new creation at the same cosmic scale that creation itself embodies. 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 DW souls as “new suns” receives one of its direct OT warrants here; the connection to the creation-imagery of the preceding movement (the unchanging sky, the ever-fresh stars of Baruch 3:34) ties Daniel’s eschatological promise to the cosmological ground the entry has been developing throughout. Typological
Matthew 13:43 — “Then the righteous will shine like the sun in the Kingdom of their Father. He who has ears to hear, let him hear.” The souls as “new suns” receives its fullest eschatological warrant here; in the kingdom the righteous do not merely reflect light but constitute new light sources — which is precisely what “new suns” indicates, not intensified creatures but qualitatively new ones. Direct doctrinal parallel
Romans 8:19–22 — “For the creation waits with eager expectation for the children of God to be … the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God.” The DW souls as new creation are the answer to creation’s longing; the soul who has not withdrawn from the Will is the “son of God” whose revealing creation strains toward, because in her the Will is already at work renewing all things. Creation’s perennial freshness (movement 6) and the DW soul’s perennial beauty (movement 7) are unified: creation and soul both continuously young in the Will that sustains them. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Genesis 1–2 and John 1:1–5 are deployed by both as the foundational creative-Will ground. Colossians 1:16 and Ephesians 1:10 are identified by both for the “all things created through him / gathered in him” architecture. Jeremiah 1:9–10 is identified by both for the participatory pluck-up/destroy/build/plant power given to the DW soul. John 14:6 (“I am the way, the truth, and the life”) is identified by both for the Will as the source of all life. Revelation 21–22 is identified by both as the eschatological new-creation terminus, with Hogan further specifying it as the new Jerusalem. Both Stage One and Hogan read the three-temporal spread (past, present, future) as the operative form of the soul’s omnitemporal mission — Hogan phrases it memorably as “all souls, from Adam to Zachary, A to Z.”
DEVIATIONS
For the echo-of-acts / mutual-participation movement, Stage One identified John 5:19, John 15:5, Galatians 2:20, 1 Corinthians 3:9, and Philippians 2:13. Hogan cited John 14:20 (cited as 14:21 — see citation correction below). The framing difference is significant: Stage One approached the echo from the Trinitarian-mirror angle (the Son does only what the Father does; the soul echoes God as the Son echoes the Father) and the organic-union angle (vine/branches). Hogan approaches it from the mutual-indwelling angle (you in me and I in you). The two framings are complementary rather than competing: the echo requires both the Trinitarian pattern as its structural origin and the mutual indwelling as its operative mode. Together they show that the echo is not imitative but ontological.
For the creation-as-model / new-creation movements, Stage One traversed the cosmological ground (Psalm 19, Psalm 104, Baruch 3:34, Wisdom 11:24, Ecclesiastes 1:5) before reaching the eschatological terminus (Isaiah 65, Revelation 21–22, 2 Corinthians 5:17, Romans 8:19–22). Hogan moved directly to Revelation 21–22 as the new Jerusalem without traversing the cosmological ground. Both are necessary: the cosmological establishes why creation is the model (it has never departed from the Will), and the eschatological establishes what the DW soul instantiates (the new creation the cosmos is ordered toward).
For the human-will disharmony movement, Stage One identified Genesis 3, Romans 5:12, Romans 8:6–7, Isaiah 59:2, James 4:1–3, and Jeremiah 10:23. Hogan does not address this movement with explicit Scripture citation, though her invocation of 2 Corinthians 10:4 approaches it obliquely from the warfare angle.
ADDITIONS — MINE
- Revelation 1:8 — Alpha and Omega temporal structure as the divine ground for the soul’s past/present/future omnitemporal spread
- Romans 11:36 — triple-preposition cosmic ground for the soul’s reach across all of time and creation
- Hebrews 7:25 — Christ’s eternal intercession as the basis for the soul’s timeless reparatory reach; “always lives” as the temporal form of the soul’s presence in the present
- Psalm 139:7–10 — divine omnipresence as the experiential map for the soul’s presence-by-participation across all dimensions
- Colossians 1:24 — Pauline “filling up what is lacking” as the most direct scriptural precedent for filling “gaps of my glory”
- Revelation 12:1 — Apocalyptic sign-woman as the heavenly-queen typology governing Mary’s appearance “up high”
- Luke 19:41–44 — Christ’s weeping over Jerusalem as typological ground for Mary’s weeping over the tumultuous peoples
- Lamentations 1:16 — weeping intercessor archetype illuminating why the mediation operates through tears rather than comprehensible speech
- Romans 8:26 — Spirit interceding with groanings too deep for words, illuminating the beyond-language character of Mary’s tears
- Genesis 3:1–6 — primal act of human will as the founding instance of the dissimilarity
- Romans 5:12 — single-act catastrophic-reach structure as doctrinal parallel to “one single act of human will”
- Romans 8:6–7 — constitutional enmity of the carnal mind as the theological form of “disharmony between creature and Creator”
- Isaiah 59:2 — “separation” as the scriptural equivalent of the entry’s “dissimilarity”
- James 4:1–3 — social tumults as horizontal consequence of the vertical disharmony; structurally connects the opening vision to the doctrinal body
- Jeremiah 10:23 — man’s incapacity to direct his own steps as the corollary of the disharmony thesis
- Psalm 19:1–4 — heavens declaring glory as the scriptural form of creation’s unfailing DW-obedience
- Psalm 104:19–24 — sun and moon in faithful courses as cosmological ground for the entry’s sky/sun imagery
- Baruch 3:34–35 — stars’ glad “Here we are!” as the structural fiat of creation’s obedience
- Wisdom 11:24–25 — divine will sustaining creation’s perpetual freshness
- Ecclesiastes 1:5–7 — natural constancy as countermodel to human inconstancy
- Daniel 12:3 — wise shining like the brightness of the sky; OT warrant for DW souls as “new suns”
- Matthew 13:43 — righteous shining like the sun in the kingdom; eschatological new-sun warrant
- 2 Corinthians 5:17 — individual new creation as the compressed form of the cosmic new-creation the DW soul embodies
- Romans 8:19–22 — creation’s groaning as the reverse image of the DW soul’s new-creation identity; connects creation-as-model (movement 6) to DW-souls-as-new-creation (movement 7)
ADDITIONS — HERS
Jeremiah 10:6–15 and 23–24: Hogan adds this extended passage as background for the Creative Power’s incomparability and the creature’s constitutional inability to direct itself. Verses 6–7 provide the incomparability doxology (“There is none like you, O LORD; you are great, and your name is great in might”) as the obverse of the creature’s incapacity — God’s Will is incomparably great precisely as the creature’s will is constitutionally small and self-disordering. Verses 23–24 supply the doctrinal warrant Stage One identified at verse 23 alone; Hogan deploys the full passage as a lens on the entry’s creative-power / human-will antithesis.
2 Corinthians 10:4 (cited implicitly, not formally): Hogan invokes Paul’s “the weapons of our warfare are not carnal, but they are mighty in God for pulling down strongholds” in direct connection with the soul’s power “to give death to evil.” The implicit scriptural ground illuminates the warfare-mode of the DW soul’s participatory Creative Power: the soul in the Will is not engaged in spiritual warfare with human weapons but with the Creative Power itself as its instrument of combat. This connects the entry’s Creative Power language to the “weapons of war of love” register confirmed at Volume 12 close.
VIP / SPECIAL DESIGNATIONS
Hogan does not apply a formal VIP designation to this entry. She does say “it’s actually very important” in reference to the soul’s power to give life to good and death to evil, but this is a conceptual emphasis rather than a formal VIP designation. No formal designation recorded.
STAGE TWO SYNTHESIS
The combined analysis reveals three biblical traditions operating in structural sequence. First, the creation-Will nexus (Genesis 1, John 1, Colossians 1, Wisdom 9, Hebrews 1:3) establishes the foundational architecture: the Divine Will is the Creative Power, and the soul’s participation in it is an ontological share in the originating act of all existence. Hogan makes this connection explicit with the formula “it’s the source of the three fiats,” tying the Creative Power claim to the TGF-1 confirmation of Volume 12. Second, the disharmony-dissimilarity axis (Genesis 3, Romans 5:12, Romans 8:6–7, Isaiah 59:2, Jeremiah 10:23) provides the doctrinal explanation of what the human will has done and why the DW’s exclusive operation is the only resolution; the opening vision’s social tumult is the macrocosmic sign of what a single human act of will can unleash. Third, the new-creation eschatology (Isaiah 65, Revelation 21–22, 2 Corinthians 5:17, Daniel 12:3, Matthew 13:43, Romans 8:19–22) names what the DW soul already instantiates and what the cosmos is ordered toward; DW souls are the new heavens and new suns before the new creation arrives in its fullness. The entry thus moves from the problem (dissimilarity through the human will) through the mechanism (participation in the Creative Power by dwelling in the Will) to the eschatological terminus (new creation already present in the DW soul).
Citation correction: Hogan cites “John 14, 21” with the text “You in me and I in you, both completely one.” John 14:21 reads “Whoever has my commandments and keeps them, he it is who loves me” — no mutual-indwelling formula appears there. The correct citation is John 14:20: “In that day you will know that I am in my Father, and you in me, and I in you.” One-verse displacement, same chapter.
Cross-Entry Synthesis
Volume 13 — May 1, 1921 “The human will casts dissimilarity between Creator and creature. All is harmony for one who lives in the Divine Will.”
Mary as Weeping Queen and Intercessory Mother
The entry opens with a vision that is simultaneously Marian, ecclesiological, and vocational. Mary appears “up high” — which Hogan glosses as “living in the divine will, living the great eagle on the mountain” — establishing her altitude not merely spatially but ontologically: she intercedes from the altitude of the Divine Will. The tears that bead the rose she throws to Luisa are themselves the intercession; Luisa cannot understand Mary’s speech, and this incomprehensibility is not a failure but a sign. Romans 8:26’s “groanings too deep for words” illuminates why the mediation works through tears rather than language — the intercession exceeds verbal formulation and operates at the register of the Spirit’s own intercession.
The commission to Luisa through the rose is a repetition of the founding maternal act at Calvary (John 19:26–27): Mary constituted mother at the cross, now throwing a grief-saturated rose to Luisa in the midst of the tumultuous multitude. The structural logic is continuous. Hogan notes that “Our Lady pointed Luisa out as the one to intercede, because Luisa was the victim soul, and she was also called to open up the Kingdom of the Divine Will” — the vocational context of the commission is the era-preparation mission confirmed at Volume 12 close. The typological background of the weeping queen figure reaches from Lamentations 1:16 through Luke 19:41–44 (Christ weeping over Jerusalem) to Revelation 12:1 (the woman clothed with the sun, standing over history as cosmic advocate). Mary inherits and continues her Son’s lament over human violence, now extended to a universal multitude.
The social content of the vision — peoples making tumults, the Queen begging for calm — is not merely narrative frame. James 4:1–3 ties the exterior tumult among peoples directly to the interior disharmony caused by human wills operating against God’s: “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?” The vision’s opening is the macrocosmic sign of the doctrinal thesis the entry is about to develop.
The Creative Power of the Divine Will — Participation and Warfare
Jesus draws Luisa to himself and speaks about “His Most Holy Will” — and the first disclosure is the Creative Power: “my Will contains the Creative Power, and just as my Will gave life to all things, so It has the power to destroy them.” Hogan’s interpretive key: “this creative power is what originated the universe. It’s the source of the three fiats.” The explicit TGF-1 connection, made at the first entry of Volume 13, establishes the Creative Power as the theological content of what the three FIATs share — all three are operations of the same Creative Power at different historical moments and scales.
Both Stage One and Hogan identify the Genesis 1 / John 1 / Colossians 1 nexus as the foundational architecture. The Word that fiated the cosmos (Genesis 1:1–3), through whom all things exist (Colossians 1:16–17), in whom was life and light (John 1:1–4), and who upholds all things by the word of his power (Hebrews 1:3) — this is the Will the DW soul inhabits. The participatory dimension follows necessarily: if the soul truly dwells in this Will, she participates in its creative-and-destroying governance.
Jeremiah 1:9–10 is identified by both as the prophetic forerunner of this participation: “I have set you this day over nations and kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant.” The DW soul’s participation is the profoundly elevated form of the prophetic commission — not the prophet’s word placed in the mouth, but the Will itself as operative ground. Hogan extends to Jeremiah 10:6–15 and 23–24, adding the incomparability doxology (vv. 6–7) as the obverse of the creature’s incapacity (v. 23): God’s Will is incomparably great precisely as the creature’s will is constitutionally inadequate for self-direction.
The “power to give death to evil” receives its warfare frame through Hogan’s invocation of 2 Corinthians 10:4 — “the weapons of our warfare are not carnal, but they are mighty in God for pulling down strongholds.” The DW soul participates in the Creative Power not as a passive vessel but as an active combatant in the ongoing warfare against evil. This connects the entry directly to the “weapons of the war of love” register confirmed at Volume 12 close: the acts accumulating in Luisa are not merely intercessory but offensive, carrying the Creative Power as their instrument.
The Soul’s Omnitemporal Reach
The three-temporal disclosure — past, present, future — describes the reach of the soul’s operation from within the immensity of the Will. Hogan’s formulation captures its scope memorably: “All souls, from Adam to Zachary, A to Z.” Stage One and Hogan converge on Ephesians 1:10 (the anakephalaiōsis — gathering of all things in Christ) as the operative framework: the soul in the Will performs the gathering vicariously across all time, filling gaps of glory that have accumulated from creation to the last century.
The complementary citations illuminate different registers of the same reality. Romans 11:36 (“from him and through him and to him are all things”) provides the cosmic ground: dwelling in the Will that is source, medium, and end of all things, the soul moves within the divine governance of all history. Revelation 1:8 (“who is and who was and who is to come”) maps the three temporal dimensions onto the Alpha-and-Omega self-disclosure: the soul participates in the divine simultaneity in which past, present, and future are present together. Hebrews 7:25 (“always lives to make intercession”) provides the Christological basis: the soul’s timeless reparatory reach participates in Christ’s own eternal intercession. Psalm 139:7–10 provides the experiential map: the soul in the Will that is everywhere and every-when finds herself everywhere, as the psalmist finds God inescapable across every dimension.
Colossians 1:24 provides the most direct precedent for “filling gaps of my glory”: Paul’s “filling up what is lacking in the afflictions of Christ for the sake of his body” is the compressed form of what the entry expands to cosmic scope. The DW soul is not substituting for an insufficient atonement but extending the reparatory logic of vicarious suffering across all time.
The Echo of Mutual Acts
“In the soul who lives in my Will I feel the echo of my Power, of my Love, of my Sanctity; I feel the echo of her acts in each one of my acts. She runs everywhere - before Me, behind Me, and even inside of Me.” The echo-structure is the most intimate formulation yet of what it means for two wills to be one. Stage One and Hogan identify complementary scriptural lenses for this reality.
Hogan cites John 14:20 (cited as 14:21 — see citation correction) for the mutual-indwelling basis: “you in me and I in you.” This is the indwelling angle: the soul is in the Will and the Will is in the soul, which is why the echo operates in both directions — God hears the echo of his Power in her, and she is present wherever his Will is. Stage One’s John 5:19 provides the Trinitarian-mirror angle: as the Son does only what the Father does — the acts of the second Person echoing the acts of the first — so the DW soul’s acts echo God’s acts in the same structural pattern. The two framings are not competing but complementary: the echo requires both the Trinitarian pattern as structural origin and the mutual indwelling as operative mode.
The organic union of John 15:5 (vine and branches) supplies the mechanism: the soul does not produce acts separately from God and then match them up; she produces what God produces in the same movement, as the branch produces what the vine produces. Galatians 2:20 names this as the soul’s existential identity: “no longer I who live, but Christ who lives in me.” The multiplication of acts is not arithmetic addition but the intrinsic consequence of the divine Will operating through a human will that has ceased to resist. Philippians 2:13 is the doctrinal statement of what Galatians 2:20 names existentially: “it is God who works in you, both to will and to work.”
The climactic formula “one is the interest, one the Life, one the Will” brings the echo-structure to its most compressed expression: three unities — not similarity, not cooperation, but identity of interest, identity of life, identity of will. This constitutes a strong SUW-1 development, extending the Two-FIATs-become-one apex of January 10, 1921 into the field of mutual acts and cosmic operation.
The Human Will as Disharmony and Dissimilarity
“Only the human will puts disharmony between creature and Creator; one single act of human will causes confusion between Heaven and earth, and casts dissimilarity between Creator and creature.” This is the doctrinal thesis that gives the entry its title, and it is the only place in the entry where no explicit Scripture citation appears in Hogan’s commentary — she lets the entry’s force speak without interruption.
Stage One supplies the doctrinal architecture. Genesis 3:1–6 is the founding historical instance: the serpent’s invitation to become “like God” through an act of independent will produced the reverse of what it promised — not likeness but dissimilarity, not harmony but the casting of a shadow between Creator and creature. Romans 5:12 provides the structural principle: “just as sin came into the world through one man” — the catastrophic reach of a single act of the human will is the doctrinal anchor for “one single act of human will causes confusion.” Romans 8:6–7 names the ongoing constitutional consequence: “the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot” — disharmony is not merely occasional rebellion but the structural condition of the human will in its fallen state. Isaiah 59:2 names it as separation: “your iniquities have made a separation between you and your God.” Jeremiah 10:23 names the corollary incapacity: “the way of man is not in himself, that it is not in man who walks to direct his steps” — the human will was never designed for independent operation, and its attempt at self-direction produces the chaos the entry describes.
Hogan’s deployment of Jeremiah 10:6–15 and 23–24 is important here precisely because it frames the incapacity from both directions: verses 6–7 establish God’s incomparability (“There is none like you, O LORD; you are great, and your name is great in might”) as the obverse of the creature’s constitutional smallness. The human will’s disorder is not a mere defect but the systematic consequence of a creature designed for union with an incomparably great Will attempting to operate outside of it.
The entry’s resolution — “all is harmony for one who lives in my Will; her things and Mine harmonize together; I am with her on earth, and she is with Me in Heaven” — names the experiential obverse of the dissimilarity. Romans 8:6’s “to set the mind on the Spirit is life and peace” is the compressed formula: the DW soul’s harmony is the experiential form of “life and peace.”
Creation as the Perennial Model of Divine Will Fidelity
“See, Creation did not move from my Will in anything: the sky is always azure and starry; the sun is full of light and heat… It is always beautiful, fresh, young; it never grows old.” Creation is invoked not as illustration but as theological demonstration: the azure sky and starry heavens are evidence that something can exist in permanent fidelity to the Divine Will, and what that fidelity produces is perpetual freshness, beauty, and majesty.
Psalm 19:1–4 provides the interpretive key: “The heavens declare the glory of God, and the sky above proclaims his handiwork.” The sky’s constant beauty is not incidental aesthetic data but the visible sign of creation’s unfailing obedience — it declares glory because it has never withdrawn from the Will that made it. Psalm 104:19–24 narrates the faithful courses of sun and moon, which know their appointed times and never deviate. Baruch 3:34–35 supplies the most theologically concentrated form: the stars called by God and answering “Here we are!” — their glad, immediate response is the structural fiat of creation’s obedience, the creaturely equivalent of the soul’s surrender. Hogan reads creation’s faithfulness through the prism of free will: creation was not given free will, and so it moves only in the Will of God. Its beauty is the involuntary form of what the DW soul freely chooses; the soul’s voluntary fidelity is the higher and freer form of the same harmony.
“So would man have been, had he not withdrawn from my Will” — creation is the counterfactual model of unfallen human existence. The soul who enters the DW returns to creation’s condition, but freely and consciously.
DW Souls as New Heavens, New Suns, New Earth
“So are the souls who live in my Will: they are the new heavens, the new suns, the new earth, all flowery — even more, more varied with beauty and enchantment.” The movement from creation-as-model to DW-souls-as-new-creation is not a simple repetition at a higher level but a qualitative transformation: where creation embodies the original harmony, the DW soul embodies the eschatological new creation — “even more, more varied with beauty and enchantment” than the original.
Isaiah 65:17–19 provides the prophetic announcement: “For behold, I create new heavens and a new earth.” Revelation 21:1–5 — identified by both Stage One and Hogan — provides the eschatological vision: the new heaven and new earth, the dwelling place of God with man, the making-all-things-new. Hogan specifically identifies this with the new Jerusalem, grounding the DW souls’ beauty in the city whose light is the Lamb. 2 Corinthians 5:17 compresses the same reality into the individual register: “if anyone is in Christ, he is a new creation.” The DW soul is the new creation at cosmic scale — new heavens, new suns, new earth — because she is in the Will that created and is re-creating all of these.
Daniel 12:3 and Matthew 13:43 provide the scriptural warrant for the “new suns” identification specifically: the wise “shall shine like the brightness of the sky above” (Daniel) and “the righteous will shine like the sun in the kingdom” (Matthew). The DW soul does not merely reflect light but constitutes a new light source — this is what distinguishes “new sun” from “illuminated creature.” Romans 8:19–22 ties the DW-soul thread to the creation thread: creation is groaning for the revelation of the sons of God, and the DW soul’s identity as new creation is the answer to that groaning. Creation’s perpetual freshness (movement 6) and the DW soul’s new-creation beauty (movement 7) are unified: both are continuously young in the Will that continuously sustains them. The DW soul is not only restored to creation’s original condition but elevated beyond it — the “even more, more varied with beauty and enchantment” is the eschatological surplus of the new creation over the first.
Synthesis
Dominant biblical imagination: The entry is governed by a cosmological-eschatological arc: from the Will as the Creative Power that originates all things (Genesis 1, John 1, Colossians 1), through the failure of the human will as the singular source of disharmony (Genesis 3, Romans 5:12, Romans 8:6–7), through creation’s perennial model of fidelity (Psalm 19, Psalm 104, Baruch 3:34), to the DW soul as the new creation that recapitulates and surpasses creation’s original harmony (Isaiah 65, Revelation 21–22, Romans 8:19–22). The opening Marian vision frames this arc as intercession and commission: Mary weeping for the dissimilarity the human will has produced, pointing Luisa toward the era-preparation mission that will address it.
Most load-bearing scriptural traditions: The creation-Will nexus (Genesis 1, John 1, Colossians 1, Hebrews 1:3) carries the foundational weight of the entry’s core claim: the Divine Will is the Creative Power, and participation in it is ontological, not merely moral or aspirational. The new-creation eschatology (Isaiah 65, Revelation 21–22, 2 Corinthians 5:17, Romans 8:19–22) carries the terminus: the DW soul is not merely a better version of the creature but a qualitatively new kind of existence. The disharmony-dissimilarity axis (Genesis 3, Romans 5:12, Romans 8:6–7, Jeremiah 10:23) carries the diagnostic weight: the human will’s single act is not a manageable problem but a structural catastrophe requiring a structural solution.
Three findings of highest theological significance: First, Hogan’s explicit identification of the Creative Power as “the source of the three fiats” makes this entry the first elaboration of TGF-1 in Volume 13 and ties the Creative Power claim directly to the TGF-1 architecture confirmed at January 17, 1921. Second, the echo-of-mutual-acts passage — “I feel the echo of her acts in each one of my acts; she runs everywhere — before Me, behind Me, and even inside of Me” — combined with “one is the interest, one the Life, one the Will” constitutes the most operationally complete SUW-1 statement in the corpus to this point, extending the Two-FIATs-become-one form of January 10 into the realm of continuous mutual acts. Third, the movement from creation-as-model (movement 6) to DW-souls-as-new-creation (movement 7) establishes a theological principle that will govern Volume 13: the DW soul does not merely return to creation’s original condition but instantiates the eschatological new creation, which is “even more, more varied with beauty and enchantment” than what creation models. The new creation surpasses the first; the DW soul surpasses unfallen creation.
Observation Notes
See this note in volume context →
13-1921-05-01
DW-MARY-1 — Commissioning-from-the-Heights register: Mary appears “up high” weeping over tumultuous peoples, holding tear-soaked roses, pointing Luisa out from the multitude and throwing her a rose. Hogan’s gloss: “up high always means living in the divine will, living the great eagle on the mountain.” This is the most explicit DW-MARY-1 / EAG-1 intersection in the corpus to date: Mary intercedes from the altitude of the Divine Will (= the eagle’s mountain), commissioning Luisa for the era-preparation mission by means of a tear-beaded rose. The structural logic of the commission reproduces John 19:26–27 (Mary constituted mother at the cross) now extended to Luisa as the one called to open the Kingdom. Hogan: “Our Lady pointed Luisa out as the one to intercede, because Luisa was the victim soul, and she was also called to open up the Kingdom of the Divine Will.”
TGF-1 — Volume 13 first elaboration: Hogan explicitly connects the Creative Power to “the source of the three fiats” at the first entry of Volume 13. The Creative Power claimed for the DW soul — “the soul who lives in my Volition also has the power to give life to good and to give death to evil” — is identified by Hogan as the shared operative ground of all three FIATs. Volume 13 thus opens in direct continuity with the TGF-1 confirmation arc of Volume 12 Batches 22–24.
ECA-1 — Participatory Creative Power register: “The soul who lives in my Volition also has the power to give life to good and to give death to evil” is a new ECA-1 register: the Creative Power previously identified as belonging to the Divine Will (ECA-1 foundational anchor) is now disclosed as genuinely participatory for the DW soul. This extends the April 26 apex convergence (“acts carrying Creative Power will be the new salvation of man”) into direct first-person participatory disclosure within the diary itself.
VSC-1 candidate — Omnitemporal-Reparatory Register: “Wherever there are gaps of my glory, offenses not repaired, love not given to Me, she fills the gaps of my glory; she makes for Me the most beautiful reparations, and she gives Me love for all… she extends to future centuries, and everywhere and for everyone she gives Me that which Creation owes Me.” This is a strong VSC-1 candidate: the reparatory function extending across all three temporal dimensions (past, present, future) and covering all of creation. Awaiting sequential register assignment with the unsequenced pool.
SUW-1 — Mutual-acts operational form: “One is the interest, one the Life, one the Will” — together with “I feel the echo of her acts in each one of my acts; she runs everywhere — before Me, behind Me, and even inside of Me” — constitutes a new SUW-1 register: the Two-FIATs-become-one apex of January 10, 1921 extended into the domain of continuous mutual acts. The three unities (interest, life, will) are the most operationally specific form yet of the supreme unity disclosed progressively through Volume 12.