This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
15-1923-05-05 Biblical Resonance Analysis
Volume 15 — May 5, 1923 “As many times as the soul enters into the Divine Will, so many ways does she open between Creator and creatures.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
The Vision: The Golden Heaven / Drawing Upward / Pure Light
“I could not see the azure heavens nor the sun of our horizon, but a different heaven, all of gold, studded with stars of various colors, more refulgent than sun. I felt drawn toward up high, and as this heaven opened before me, I found myself in front of a most pure light.”
2 Corinthians 12:2–4 — “I know a man in Christ who was caught up into the third heaven fourteen years ago—whether in the body, I don’t know, or whether out of the body, I don’t know; God knows. I know such a man (whether in the body, or outside of the body, I don’t know; God knows), how he was caught up into Paradise and heard unspeakable words, which it is not lawful for a man to utter.” The apostolic type of the soul drawn outside herself into a heaven that transcends the visible — the ecstatic transport into the realm of pure divine light. Affective/meditative
Revelation 4:1–2 — “After these things I looked and saw a door opened in heaven; and the first voice that I heard, like a trumpet speaking with me, was one saying, “Come up here, and I will show you the things which must happen after this.” Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne” The opened heaven drawing the seer upward — the apocalyptic structure of the divine invitation that corresponds to the heaven opening before Luisa. Typological
Ezekiel 1:26–28 — “Above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. On the likeness of the throne was a likeness as the appearance of a man on it above. I saw as it were glowing metal, as the appearance of fire within it all around, from the appearance of his waist and upward; and from the appearance of his waist and downward I saw as it were the appearance of fire, and there was brightness around him. As the appearance of the rainbow that is in the cloud in the day of rain, so was the appearance of the brightness all around. This was the appearance of the likeness of the LORD’s glory. When I saw it, I fell on my face, and I heard a voice of one that spoke.” The most detailed OT description of the pure divine light before which the prophet prostrates — corresponding to Luisa’s prostration before the “most pure light.” Typological
Calling All Intelligences and Senses / Presenting to God
“I called all human intelligences into my intelligence — from the moment in which Adam began to break the union of his intelligence with that of His Creator by withdrawing from the Divine Will, up to the last man who will exist upon earth — and I tried to give to my God all the honor, the glory, the submission, etc., of all created intelligences. And I did the same for all my other senses, calling all those of the other creatures into mine.”
Romans 12:1 — “Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.” The presentation of the creaturely faculties to God as the definitive act of spiritual worship — Luisa’s gathering of all human intelligences and senses into her own and offering them is the DW-era form of this living sacrifice extended to all humanity across all time. Direct doctrinal parallel
John 17:9–10 — “I pray for them. I don’t pray for the world, but for those whom you have given me, for they are yours. All things that are mine are yours, and yours are mine, and I am glorified in them.” The High Priestly Prayer in which Christ draws all into his intercession and presents all to the Father — the structural model for Luisa’s drawing of all intelligences into her intelligence and presenting them as a unified act of honor and glory. Direct doctrinal parallel
Psalm 22:27–29 — “All the ends of the earth shall remember and turn to the LORD. All the relatives of the nations shall worship before you. For the kingdom is the LORD’s. He is the ruler over the nations. All the rich ones of the earth shall eat and worship. All those who go down to the dust shall bow before him, even he who can’t keep his soul alive.” The universal act of worship from all the earth’s peoples — Adam to the last man — that Luisa’s gathered presentation enacts in the DW at the level of a single offering. Typological
Colossians 1:28 — “We proclaim him, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;” The apostolic mission of presenting every person mature in Christ — the DW version of this mission is Luisa’s drawing of all intelligences into her own to present them in the divine will. Direct doctrinal parallel
Hebrews 10:5–7 — “Therefore when he comes into the world, he says, “You didn’t desire sacrifice and offering, but you prepared a body for me. You had no pleasure in whole burnt offerings and sacrifices for sin. Then I said, ‘Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.’” The body prepared for the supreme act of will-presentation — Luisa’s gathering and offering of all human faculties is the creaturely extension of what Christ did in his prepared body. Typological
Each Entry into the DW Opens Ways Between Creator and Creatures / Divinity Opens Ways to Meet
“As many times as the soul enters into the Divine Will in order to pray, work, love, etc., so many ways does she open between Creator and creatures. And in seeing that the creature is making her way to go to It, the Divinity opens Its ways in order to meet Its creature.”
Hebrews 10:19–20 — “Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh,” The new and living way opened through the flesh — the DW soul’s each entry into the DW reopens and extends this living way, multiplying the paths between Creator and creature. Direct doctrinal parallel
Luke 15:20 — “He arose and came to his father. But while he was still far off, his father saw him and was moved with compassion, and ran, fell on his neck, and kissed him.” The father running to meet the returning son — the image of the Divinity “opening Its ways in order to meet Its creature” as the creature makes its way toward the divine. Affective/meditative
Psalm 139:5 — “You hem me in behind and before. You laid your hand on me.” The divine presence surrounding the creature on every side — the mutual opening of ways, with the creature coming and the Divinity already coming from the opposite direction. Affective/meditative
Matthew 5:14–16 — “You are the light of the world. A city located on a hill can’t be hidden. Neither do you light a lamp and put it under a measuring basket, but on a stand; and it shines to all who are in the house. Even so, let your light shine before men, that they may see your good works and glorify your Father who is in heaven.” The creature whose every act in the DW opens ways of light for all — the “ways” opened between Creator and creature radiate outward, becoming the light that illuminates the human family. Typological
What the Encounter Produces: Copying Virtues, Absorbing Divine Life, Everything Becomes Divine
“In this encounter she copies the virtues of her Creator, absorbs ever new Divine Life into herself, penetrates more into the eternal secrets of the Supreme Volition, and everything she does is no longer human in her, but divine.”
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 progressive transformation into the divine image — “copying the virtues of her Creator” — through the beholding of the divine glory in the encounter. 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.” “Everything she does is no longer human in her, but divine” — the divinization that 2 Peter 1:4 promises as the telos of the life in Christ. Direct doctrinal parallel
Colossians 3:10–12 — “and have put on the new man, who is being renewed in knowledge after the image of his Creator, where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all. Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance;” The “renewed after the image of the Creator” — the copying of the Creator’s virtues as the content of the new self’s formation. Direct doctrinal parallel
Romans 8:29 — “For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.” The conformity to the image — the “coming closer to my likeness” that the divine voice identifies as the end-product of each encounter in the DW. Direct doctrinal parallel
1 Corinthians 2:10 — “But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God.” “Penetrates more into the eternal secrets of the Supreme Volition” — the Spirit’s own searching of the depths of God now operative through the soul in the DW, enabling her progressive entry into the divine mysteries. Direct doctrinal parallel
The Golden Heaven Within / The Divinity Strolling / Fulfillment of Creation
“This divine operating forms a golden heaven within her, on which the Divinity strolls, delighting in finding Its own operating in the creature, awaiting the creature in order to receive her divine acts, and therefore open more ways for her in Its Divinity. And It keeps repeating with great love: ‘Behold — here is how, in my Will, the creature comes closer to my likeness, she accomplishes my designs, she fulfills the purpose of Creation.‘”
Luke 17:21 — “neither will they say, ‘Look, here!’ or, ‘Look, there!’ for behold, God’s Kingdom is within you.” The kingdom of God — the golden heaven — formed within the creature rather than sought in an external location. The DW’s interior operation builds an interior divine kingdom within the creature that is the true location of the divine presence. Direct doctrinal parallel
Proverbs 8:30–31 — “then I was the craftsman by his side. I was a delight day by day, always rejoicing before him, rejoicing in his whole world. My delight was with the sons of men.” The delight of Wisdom — the divine “strolling” in delight within the creature corresponds to Wisdom’s rejoicing before the Creator and delighting in the children of man. Typological
2 Corinthians 6:16 — “What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and walk in them. I will be their God and they will be my people.” “Walk among them” — the divine strolling through the golden heaven formed within the creature is the creaturely form of what the Levitical covenant promised and what the DW now establishes at its fullest: the divine walking among his people, within them. Direct doctrinal parallel
Revelation 3:20 — “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him and will dine with him, and he with me.” The intimate divine-creaturely communion — entering and eating together — that the “strolling” within the golden heaven images at its fullest register. Direct doctrinal parallel
Genesis 1:26–27 — “Let us make man in our image, after our likeness.” “She fulfills the purpose of Creation” — the purpose is the image-and-likeness, and each DW act that copies the Creator’s virtues is the creature accomplishing what she was made for. Direct doctrinal parallel
Ephesians 1:9–11 — “making known to us the mystery of his will, according to his good pleasure which he purposed in him 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. We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,” The divine designs accomplished — the plan for the fullness of time reaching its realization when the creature in the DW fulfills the purpose for which she was created. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
- Luke 17:21 — Hogan explicitly cites for the golden heaven within the creature; Stage One identified it independently.
- Proverbs 8:31 — Hogan cites for “delighting to be with the children of men”; Stage One identified Proverbs 8:30–31 independently.
- 2 Corinthians 3:18 / 2 Peter 1:4 / Romans 8:29 — the image-copying and divinization tradition; both streams converge on these without Hogan explicitly citing.
- Genesis 1:26 — implied in both streams for “the purpose of Creation.”
DEVIATIONS
- Hogan cites Mark 11:24–25 for “nothing is impossible with God” in reference to the DW’s scope. However, Mark 11:24 reads “whatever you ask in prayer, believe that you have received it, and it will be yours,” and Mark 11:25 addresses forgiveness — neither verse states “nothing is impossible with God.” The correct verse for that formulation is Luke 1:37 (“nothing will be impossible with God”) or Mark 10:27 (“all things are possible with God”). The prayer-faith content of Mark 11:24 is relevant to what Hogan is illustrating (the scope of prayer in the DW), but the specific phrase she quotes belongs elsewhere. This is a misattribution of a saying to a near-neighbor verse. Recurring uncounted category — adding to the pattern of misquotation by nearby-verse proximity.
ADDITIONS — MINE
- 2 Corinthians 12:2–4 — caught up to the third heaven / ecstatic transport
- Revelation 4:1–2 — door opened in heaven / come up here
- Ezekiel 1:26–28 — pure divine light / the glory of the Lord
- Romans 12:1 — present your bodies as a living sacrifice
- John 17:9–10 — I pray for them / all mine are yours
- Psalm 22:27–29 — all the ends of the earth shall worship
- Colossians 1:28 — presenting everyone mature in Christ
- Hebrews 10:5–7 — body prepared / I have come to do your will
- Hebrews 10:19–20 — new and living way
- Luke 15:20 — father running to meet the returning son
- Psalm 139:5 — hemmed in behind and before
- Matthew 5:14–16 — light of the world / ways of light
- Colossians 3:10–12 — renewed after the image of the Creator
- 1 Corinthians 2:10 — the Spirit searches the depths of God
- Revelation 3:20 — I will come in and eat with him
- Ephesians 1:9–11 — plan of the fullness of time
ADDITIONS — HERS
- Hogan’s identification of Mark 11:24–25 (even with misattribution noted) for the scope of prayer within the DW — the implicit scriptural ground is the faith-prayer tradition in which asking in the divine will has unlimited efficacy.
- Hogan’s observation that the golden heaven forms “within” (not externally): “she did notice she wasn’t looking at something outside” — connecting the vision directly to Luke 17:21. This is an astute perceptual observation that strengthens the kingdom-within identification.
- 1 Corinthians 3:16 — Hogan cites for “you are the temple of the living God.” As noted in the recurring uncounted list, the phrase “temple of the living God” appears in 2 Corinthians 6:16, not 1 Corinthians 3:16. Recurring uncounted error; not incremented.
VIP / SPECIAL DESIGNATIONS
None in this entry.
STAGE TWO SYNTHESIS
This is a compact entry whose doctrinal richness is concentrated in two places: the act of gathering all human intelligences and senses and offering them as a single act in the DW (ECA-1 at its most universal), and the disclosure of what each DW entry produces (copying virtues, absorbing divine life, forming the golden heaven within). Both citation streams converge on the interior-kingdom tradition (Luke 17:21), the divinization tradition (2 Corinthians 3:18; 2 Peter 1:4; Romans 8:29), and the Wisdom-delight tradition (Proverbs 8:30–31). Hogan’s contribution is primarily structural annotation rather than doctrinal extension; Stage One provides the broader scriptural armature (Ezekiel 1; Revelation 4; Romans 12:1; John 17; Psalm 22:27–29; Hebrews 10). The entry functions as a doctrinal distillation and practical summary of what the preceding cluster of entries has been building.
Cross-Entry Synthesis
Volume 15 — May 5, 1923 “As many times as the soul enters into the Divine Will, so many ways does she open between Creator and creatures.”
The Vision: The Golden Heaven and the Pure Light
The entry opens in the ecstatic register: a golden heaven different from the visible sky, studded with stars of various colors more refulgent than the sun, drawing Luisa upward through an opening into pure light. Both the structure (transport, upward drawing, opened heaven, prostration before pure light) and the vocabulary recall the prophetic-vision tradition. Ezekiel 1:26–28 gives the closest OT parallel for the “most pure light” before which Luisa prostrates — the appearance of the divine glory as fire and brightness. Revelation 4:1–2 gives the NT parallel — the door opened in heaven, the voice saying “come up here.” 2 Corinthians 12:2–4 frames the mode: transport into a heaven not describable in ordinary terms.
Hogan correctly identifies a crucial perceptual feature: Luisa notes at the end that she “found herself inside herself” — the golden heaven was internal, not external. Luke 17:21 (“the kingdom of God is within you”) is therefore not merely an allusion but the governing structural identification: the golden heaven that opens before Luisa when drawn upward is the same interior kingdom that the Lord named as the location of the divine presence. What she sees “outside” in the vision is the interior reality disclosed in ecstasy.
Calling All Intelligences and Senses: The Universal Offering
The entry’s first operative act is among the most expansive in the entire corpus. Luisa gathers into her own intelligence all human intelligences from Adam’s first breaking of the union to the last man who will exist — and does the same for every sense — and presents to God all the honor, glory, and submission of the entire human family across all time, in the DW.
This is ECA-1 in its most universal register: the single creaturely act in the DW, because it participates in the eternal will, encompasses every human act across all of history. The DW’s property of including “everything that can be found, from which nothing can escape, even things that may not exist at the present moment” makes this universal gathering possible — the DW is the medium in which past, present, and future are equally accessible.
Romans 12:1 names the structure: “present your bodies as a living sacrifice, holy and acceptable to God.” The gathering of all human intelligences and senses into one and presenting them is the Pauline living sacrifice performed at its maximum creaturely scope. John 17:9–10 gives the Christological model: Christ drawing all into his High Priestly Prayer and presenting all to the Father — “all mine are yours, and yours are mine.” Luisa’s gathering mirrors this, with the DW as the medium enabling the extension to all of humanity. Psalm 22:27–29 names the cosmic scope: “all the ends of the earth shall remember and turn to the LORD” — the universal worship that the single gathered act in the DW enacts on behalf of all who have not yet rendered it.
The act is also explicitly reparative: from “the moment in which Adam began to break the union of his intelligence with that of His Creator” — the gathering begins at the origin of the break and continues to the end of history. This connects directly to the April 25 commission — “continue on from where Adam left” — now enacted not as a general orientation but as a specific operative act: gathering from Adam’s break forward and offering the totality as if the break had never occurred.
Each Entry into the DW Opens Ways / The Divinity Runs to Meet
The doctrinal core of the entry is the causal structure of DW entries: each one opens ways between Creator and creature. The soul makes her way toward the DW; the Divinity opens corresponding ways to meet her. The movement is bidirectional — creaturely approach answered by divine approach — and each pair of ways opened multiplies the channels of communication and grace between heaven and earth.
Hebrews 10:19–20 governs the structure: the new and living way opened through Christ’s flesh is the original opening; each DW entry by the creature reopens and extends it, adding ways to the single original. The multiplication of ways corresponds to the multiplication of DW entries across Luisa’s vocation and, after her, across all DW souls.
The divine response is given its most affectively intimate expression in Luke 15:20 — the father who sees the returning son “while he was still a long way off” and runs to meet him. The Divinity “opens Its ways to meet the creature” is this same divine eagerness: God does not wait for the creature to arrive but moves toward her as soon as she begins moving toward him. Matthew 5:14–16 extends the effect outward: the ways opened are ways of light, and the DW soul who opens them becomes “light of the world,” not for herself alone but illuminating all who are reached by the opened ways.
The Encounter’s Fruits: Divinization, Penetration, the Golden Heaven Within
What happens in the encounter is named in four progressive movements: copying the Creator’s virtues, absorbing ever new divine life, penetrating deeper into the eternal secrets of the divine will, and everything becoming divine rather than human.
2 Corinthians 3:18 governs the copying: “being transformed into the same image from one degree of glory to another.” The transformation is progressive — “ever new” — because each encounter adds a new degree of glory. 2 Peter 1:4 names the arrival: “partakers of the divine nature” — the point at which “everything is no longer human but divine.” The two texts together give the arc: the progressive transformation (2 Corinthians 3:18) and its terminus (2 Peter 1:4). 1 Corinthians 2:10 names the epistemic register of “penetrating the eternal secrets” — “the Spirit searches everything, even the depths of God” — the soul in the DW participates in the Spirit’s own searching.
The golden heaven forming within is simultaneously an interior reality and a creaturely gift to God: God finds in the creature a heaven to stroll in, a place where the divine operating is reproduced and the divine acts are awaited. Proverbs 8:30–31 (Wisdom’s delight in the inhabited world and in the children of man) gives the affective content of the divine strolling: not formal inspection but delighted intimacy. 2 Corinthians 6:16 (“I will make my dwelling among them and walk among them”) gives the covenant basis: the divine walking among his people is the fulfillment of what the Mosaic covenant promised and what the DW era now establishes at its fullest interior register. Revelation 3:20 (coming in to dine together) gives the communion-intimacy form: the golden heaven is the interior banqueting room where the divine-creaturely encounter reaches its fullest mutual delight.
Fulfillment of Creation
The divine voice concludes with the synthesis of the entire entry: “here is how, in my Will, the creature comes closer to my likeness, she accomplishes my designs, she fulfills the purpose of Creation.” Three claims are made simultaneously: (1) the creature becomes more like the Creator; (2) the divine designs are accomplished through her; (3) the purpose of Creation is fulfilled in her.
Genesis 1:26–27 names the purpose: the image-and-likeness. Each DW act is a partial fulfillment of what man was made for; each entry into the DW is one more step toward the full realization of the original design. Ephesians 1:9–11 names the designs: “the plan for the fullness of time, to unite all things in him” — the gathering of all intelligences and senses and offering them is itself one of these designs being accomplished, not awaiting some future moment but being executed in the present DW act.
The entry therefore functions as a doctrinal summary and practical application of the entire preceding cluster. Where April 14 disclosed the method (centralization in one, then universal access), April 25 disclosed the appointment (the head of all, bearing the assigned happiness), April 28 disclosed the primary purpose (DW triumph over human will), and May 2 disclosed the condition (the Fiat Voluntas Tua before the Give-us-this-day), May 5 discloses the mechanics: this is what it looks like when the soul operates in the DW — ways opening, divinity meeting, virtues copying, divine life absorbing, the golden heaven forming, the purpose of Creation being fulfilled in each ordinary act.
Synthesis
Dominant biblical imagination: The entry operates within the prophetic-vision tradition (Ezekiel 1; Revelation 4; 2 Corinthians 12) for the opening frame, the universal-offering tradition (Romans 12:1; John 17; Psalm 22:27–29) for the central act, and the divinization-kingdom tradition (2 Corinthians 3:18; 2 Peter 1:4; Luke 17:21; Proverbs 8:31; 2 Corinthians 6:16) for the doctrinal content. The entry is the practical and experiential distillation of the theological architecture built across the preceding cluster.
Most load-bearing traditions: Romans 12:1 and John 17:9–10 govern the universal offering. 2 Corinthians 3:18 and 2 Peter 1:4 govern the divinization arc. Luke 17:21 and 2 Corinthians 6:16 govern the interior-kingdom formation.
Three findings of greatest theological significance:
First, the universal gathering of all human intelligences and senses — from Adam’s break to the last man — and their presentation in the DW as a single act is the ECA-1 pattern at its most operationally universal. The DW’s property of including all times and all persons (nothing escapes, even things not yet existing) is what makes the act possible; the act itself is the practical execution of Luisa’s appointment as creaturely head of all (April 25 VIP). The head presents what all members owe, on behalf of all members.
Second, the causal structure of DW entries — each one opening ways that the Divinity responds to by opening corresponding ways — discloses the DW’s operation as inherently relational rather than merely transformative. It is not only that the soul is changed by DW entries; the relationship between Creator and creature is changed — new channels of communication, new paths of access, are opened and remain open. The multiplication of ways corresponds to the multiplication of entries, creating a progressively denser network of divine-creaturely connection.
Third, the golden heaven forming within — on which the Divinity strolls and delights in finding its own operating — is the interior eschatological reality that the entry’s vision of the external golden heaven was showing from the outside. The DW soul is not merely preparing for heaven; she is constituting an interior heaven in which the divine life is at home, accomplishing the designs of Creation, from within the ordinary conditions of earthly life.
Observation Notes
See this note in volume context →
15-1923-05-05
ECA-1 — new form: universal-gathering-of-intelligences-and-senses / all-time-scope / single-act-offering: “I called all human intelligences into my intelligence — from the moment in which Adam began to break the union of his intelligence with that of His Creator by withdrawing from the Divine Will, up to the last man who will exist upon earth — and I tried to give to my God all the honor, the glory, the submission, etc., of all created intelligences. And I did the same for all my other senses, calling all those of the other creatures into mine.” This is the ECA-1 pattern at its most operationally universal: the DW’s property of containing all times and persons enables a single creaturely act to gather the entire scope of human history’s owed worship and present it as one offering. This connects directly to the April 25 appointment of Luisa as creaturely head — the head presenting what all members owe, on behalf of all. Romans 12:1 and John 17:9–10 governing.
PDW-1 — new form: purpose-of-Creation-named-per-DW-act / each-entry-fulfills: “‘Behold — here is how, in my Will, the creature comes closer to my likeness, she accomplishes my designs, she fulfills the purpose of Creation.‘” Each DW act — not merely the cumulative arc but each individual entry — is named as a partial fulfillment of the purpose of Creation. Prior PDW-1 forms addressed the completion of the whole arc (consummatum-est, November 11, 1922) and the appointment of the creaturely head (April 25). This form discloses the operative granularity: the divine design is accomplished entry by entry, not only at the eschatological close. Genesis 1:26–27 and Ephesians 1:9–11 governing.
Hogan citation anomaly — Mark 11:24–25: Hogan cites Mark 11:24–25 for the saying “nothing is impossible with God.” Mark 11:24 reads “whatever you ask in prayer, believe that you have received it, and it will be yours”; Mark 11:25 addresses forgiveness in prayer. Neither verse states “nothing is impossible with God.” The correct location is Luke 1:37 (“nothing will be impossible with God”) or Mark 10:27 (“all things are possible with God”). This appears to be misquotation by nearby-verse proximity (Mark 10:27 → 11:24–25). The prayer-faith content of Mark 11:24 is relevant to Hogan’s point; the specific phrase belongs elsewhere. Added to recurring uncounted pattern; not incremented.