This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
17-1925-06-20 Biblical Resonance Analysis
Volume 17 — June 20, 1925 “How the soul who makes the Divine Will live within herself sets divine joys and beatitudes in motion.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
The DW as the Soul’s Center of Life — All Acts Are God’s
“You must know that as the soul breathes, palpitates, works, thinks, loves, acts, even though everything is carried out within her, since my Will has become the center of life in her, it is my Will that breathes, palpitates, loves, thinks, acts, gives motion to her work, circulation to her blood, thought to her mind, love to her heart.”
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 DW as the center of life that breathes, palpitates, and loves through the soul is the systematic extension of Galatians 2:20: not the soul animating her own acts but Christ-in-the-DW animating them all. Every breath becomes “his” breath because it is no longer “I” who live. Direct doctrinal parallel
Acts 17:28 — “‘For in him we live, move, and have our being.’ As some of your own poets have said, ‘For we are also his offspring.’” The Pauline cosmological declaration — “we live and move and have our being” in God — is here made intimate and specific: the DW soul’s living and moving is not merely grounded in God cosmologically but animated by God operationally. The DW breathes, circulates the blood, gives motion to the work. Direct doctrinal parallel
Colossians 3:3–4 — “For you died, and your life is hidden with Christ in God. When Christ, our life, is revealed, then you will also be revealed with him in glory.” The DW as the soul’s life is the Pauline “Christ who is your life”: the soul’s breath and heartbeat are the surface of a life that is hidden with Christ in God. The hidden life surfaces in every act because the DW — which is that hidden life — has become the center. Direct doctrinal parallel
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 DW as the center that gives motion to every act is the vine’s sap flowing through every branch: without it “you can do nothing”; with it, every act — every circulation of blood, every breath — is the vine’s own life flowing. Direct doctrinal parallel
The Trinity Feels the Soul’s Breath and Heartbeat — Sensory Union
“Since this Will is the same as the one which the Three Divine Persons have, it happens that They feel within Them the breath of the soul, her heartbeat, her motion.”
John 17:21–23 — “that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory which you have given me, I have given to them, that they may be one, even as we are one, I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me.” The unity running from the Trinity through the DW to the soul means that what is felt in the soul’s body is felt in the Trinity itself: the perfect unity of John 17 produces a permeability between the human and divine in which the creature’s breath and heartbeat are registered in the divine interior. Christological/Trinitarian
1 Corinthians 6:19 — “Or don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own,” The body as the temple of the Holy Spirit — the Spirit indwelling the breath and circulation — is the ground for the Trinity’s sensing the soul’s physical acts: the bodily temple is the meeting-point at which the creature’s physiology and the divine indwelling are in continuous contact. Direct doctrinal parallel
1 Corinthians 6:17 — “But he who is joined to the Lord is one spirit.” The one-spirit unity makes the creature’s acts ontologically continuous with the Lord’s acts: what the creature breathes, the Lord feels; what the Lord wills, the creature enacts. The sensory reception by the Trinity of the soul’s breath and heartbeat is the lived form of the one-spirit condition. Direct doctrinal parallel
New Beatitudes Released — Immense Seas of New Happiness for the Trinity and All Heaven
“Every time Our Will decides to form one act, It releases from Us new joys, new beatitudes, new happinesses which, harmonizing everything among the Three Divine Persons, form immense seas of new happiness, and enwrapping all the Blessed, these remain enraptured within these joys… She gives Us the occasion to set Our beatitudes, Our harmonies and the infinite joys of Our Love, in motion. She makes Us release new beauties and new glories of Ours.”
1 Corinthians 2:9 — “But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.” The “new joys, new beatitudes, new happinesses” released by the DW soul’s acts are precisely what 1 Corinthians 2:9 names as prepared for those who love God — beatitudes beyond all imagining. But here the DW soul is not merely the recipient of these prepared beatitudes but the active occasion of their being “set in motion” and released. Direct doctrinal parallel
Psalm 36:8–9 — “They shall be abundantly satisfied with the abundance of your house. You will make them drink of the river of your pleasures. For with you is the spring of life. In your light we will see light.” The immense seas of new happiness into which the Blessed are enwrapped correspond to the Psalm’s river of delights — the source flowing from God’s own fullness. The DW soul’s acts activate this flow, not merely receiving from it but giving the Trinity the “occasion” to release it into the common rejoicing of all Heaven. Direct doctrinal parallel
Psalm 16:11 — “You will show me the path of life. In your presence is fullness of joy. In your right hand there are pleasures forever more.” The fullness of joy in the divine presence — participated in by all the Blessed — is set in motion by the DW soul’s acts. The “immense seas of new happiness” are the Psalm’s “fullness of joy” made dynamically operative rather than merely possessed. Direct doctrinal parallel
Revelation 4:8–11 — “And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, ‘Holy, holy, holy, is the Lord God Almighty’… the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever.” The heavenly court enraptured within new beatitudes, unable to cease from adoration, corresponds to the entry’s portrait of the Blessed “enraptured within these joys” and “shaken by this rapture.” The DW soul’s acts intensify what is already the permanent condition of Heaven. Direct doctrinal parallel
Work of Art, New Surprises, and the Invitation to Drink
“Our Will operating in the creature is so very pleasing, tender and lovable to Us; It makes Us new surprises; It sets Our things in motion in order to give Us the return of Our glory, of Our Love, of Our happinesses… She is a work done by Our Will, with such mastery as to enchant all of Heaven, and to render her lovable to all – and even more so, to the Sacrosanct Trinity… drink Our beatitudes in large gulps.”
Ephesians 2:10 — “For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.” The DW soul as “a work done by Our Will with such mastery as to enchant all of Heaven” is the Ephesians 2:10 work of art at its highest register: not merely God’s handiwork in creation but the masterpiece formed by the DW’s specific operation in the chosen soul. Direct doctrinal parallel
Song of Songs 4:1, 7 — “Behold, you are beautiful, my love. … You are all beautiful, my love. There is no spot in you.” The enchanting beauty that the DW soul possesses — “more lovable, gracious, beautiful to Us, in such a way that in no one else do we find her qualities” — is the Canticle’s beloved, in whom the Bridegroom finds a beauty that exists nowhere else. Affective/meditative
Isaiah 12:3–4 — “Therefore with joy you will draw water out of the wells of salvation. In that day you will say, “Give thanks to the LORD! Call on his name! Declare his doings among the peoples! Proclaim that his name is exalted!” The invitation to “drink Our beatitudes in large gulps” and “satiate yourself” corresponds to Isaiah 12’s invitation to draw water with joy from the wells of salvation — a drawing that is also a calling-upon and a thanking, because the drinking and the adoration are inseparable. Direct doctrinal parallel
John 4:10, 14 — “Jesus answered her, “If you knew the gift of God, and who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.” The drinking invitation — “drink Our beatitudes in large gulps” — is the personal form of the living-water promise: the beatitudes of the Trinity are the inexhaustible well from which the DW soul is invited to drink without limit. Direct doctrinal parallel
Sirach 24:21 — “Those who eat me will be hungry for more. Those who drink me will be thirsty for more.” The inexhaustibility of divine Wisdom as food and drink — the more one drinks, the more one wants to drink — governs the invitation to “satiate yourself, in the way you want, and as much as you want”: the beatitudes are inexhaustible, and the DW soul cannot exhaust the supply by drinking deeply. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Ephesians 2:10: Hogan: “that’s Ephesians 2.10. We are God’s work of art, created in Christ Jesus” — for “she is a work done by Our Will with such mastery as to enchant all of Heaven.” Stage One identified the same verse. Hogan uses the Jerusalem Bible rendering (“work of art”), which is especially apt for the “mastery” and “enchantment” language of the entry.
Psalm 36:8–9: Hogan: “I want to give you Psalm 36 verses eight to nine. Lord, they feast on the abundance of your house and you give them to drink from the river of delights because you are the fountain of life” — for the drinking invitation. Stage One identified the same verses.
Isaiah 12:1–6: Hogan: “Isaiah chapter 12 verses one to six… drink deep from the wells of salvation” — for “drink Our beatitudes in large gulps.” Stage One identified the same passage.
Genesis 2 (Hogan’s general reference): Hogan returns to the first-statue parallel (Genesis 2:7) from the previous entry, noting that “God giving extraordinary attention to making the first man… God was making a statue.” Stage One identified the same text in the June 18 analysis.
DEVIATIONS
No significant deviations in this entry. The convergence is unusually close — both Stage One and Hogan identify substantially the same texts. The difference is that Stage One extends more fully into the union-with-Christ tradition (Galatians 2:20, John 17:21–23, Acts 17:28) to ground the “DW as center of life” teaching, while Hogan focuses on the pastoral consequences and the drinking invitation.
ADDITIONS — MINE
- Galatians 2:20 — “no longer I who live, but Christ who lives in me”; governing Pauline parallel for the DW as center of life
- Acts 17:28 — “in him we live and move and have our being”; the DW animating all the soul’s living and moving
- Colossians 3:3–4 — “your life is hidden with Christ in God… Christ who is your life”; the DW as the soul’s hidden life
- John 15:5 — “apart from me you can do nothing / I am the vine”; the DW as the vine-life flowing through every act
- John 17:21–23 — the unity running from the Trinity through the DW to the soul; ground for the Trinity feeling the soul’s breath
- 1 Corinthians 6:19 — “your body is a temple of the Holy Spirit”; the bodily temple as the meeting-point of creature and divine
- 1 Corinthians 6:17 — “joined to the Lord = one spirit”; the one-spirit ground of the Trinity’s sensory reception
- 1 Corinthians 2:9 — “what no eye has seen… what God has prepared”; the new beatitudes exceeding all imagination
- Psalm 16:11 — “fullness of joy in your presence; pleasures forevermore”; the dynamic divine joy set in motion
- Revelation 4:8–11 — heavenly court enraptured in unceasing adoration; portrait of the Blessed intensified by DW soul’s acts
- Song of Songs 4:1, 7 — “you are altogether beautiful… there is no flaw in you”; the enchanting beauty of the DW soul
- John 4:10, 14 — the living water that becomes a spring within; the beatitudes as inexhaustible well
- Sirach 24:21 — “those who drink of me will thirst for more”; the inexhaustibility of divine Wisdom as food and drink
ADDITIONS — HERS
Isaiah 12:1–6 (full passage): Hogan cites the complete unit including the conclusion “drink deep from the wells of salvation,” adding to Stage One’s identification the full context of the song — a thanksgiving after deliverance (“I will give thanks to you, O LORD, for though you were angry with me, your anger turned away, that you might comfort me”). The beatitudes being drunk are specifically post-deliverance joy: what the DW soul drinks is the joy of one who has come through chastisement and found God’s comfort on the other side.
VIP / SPECIAL DESIGNATIONS
No VIP designation in this entry. Hogan does not mark it specifically but treats it as a pastoral illustration of what the DW consecration produces.
STAGE TWO SYNTHESIS
The entry’s biblical imagination is uniformly beatific: the union of the creature’s acts with the Trinity’s acts through the DW produces a mutual joy that overflows from the Trinity through the Blessed into the creation, with the DW soul as the living occasion of each new release. Both Stage One and Hogan converge on the work-of-art image (Ephesians 2:10) and the drinking invitation (Psalm 36:8–9, Isaiah 12:1–6) as the governing texts. Stage One extends the union-with-Christ tradition more fully (Galatians 2:20, John 17:21–23, Acts 17:28) to establish why the Trinity feels the soul’s breath and heartbeat: the one-spirit condition makes the creature’s physiology ontologically continuous with the divine interior.
The most significant combined finding is the “new beatitudes” claim: 1 Corinthians 2:9 (Stage One) establishes that what the DW soul releases into the divine-and-heavenly circuit is beyond all human imagining — it is the prepared beatitudes finally set in motion by the creature’s DW acts. These are not returned goods but genuinely new joys occasioned by the creature’s free choice to let the DW act within her.
Cross-Entry Synthesis
Volume 17 — June 20, 1925 “How the soul who makes the Divine Will live within herself sets divine joys and beatitudes in motion.”
The DW as the Soul’s Center of Life — All Acts Are God’s
“As the soul breathes, palpitates, works, thinks, loves, acts… since my Will has become the center of life in her, it is my Will that breathes, palpitates, loves, thinks, acts, gives motion to her work, circulation to her blood, thought to her mind, love to her heart.”
The entry opens with the most physiologically precise account of the DW as the soul’s center of life in the volume. The enumeration is exhaustive: breath, pulse, muscular motion, blood circulation, cognitive thought, affective love — every level of the creature’s life, from the most involuntary to the most intentional, is named as the DW’s act through the creature.
Stage One identifies Galatians 2:20 as the governing Pauline text: “no longer I who live, but Christ who lives in me.” The DW as center-of-life is this verse made comprehensive — not merely the spiritual life but the physiological life is no longer “I” but the DW operating. Acts 17:28 extends this cosmologically: “in him we live and move and have our being” — the soul’s living, moving, and being are all God’s prior to any creaturely contribution. Colossians 3:3–4 provides the ontological location: the soul’s life is “hidden with Christ in God,” which is why everything that surfaces in the breath and heartbeat is, at its source, the DW.
John 15:5 — “apart from me you can do nothing” — gives the negative form: the reason every act is the DW’s is that without the DW no act has life. The vine-sap that flows through the branch is not an add-on to the branch’s own organic life but its only organic life. Every breath in the DW soul is the vine’s circulation, not the branch’s.
Hogan’s pastoral reading is direct: “He’s looking for this, that we will hand over completely to him. Because that’s when he’s free to do what he needs to do in order to reign on the earth.” The entry’s theology of the DW as life-center is the theoretical account of what Hogan has been calling the “consecration” throughout the session — the total handing-over that makes God free to operate through every creaturely act.
The Trinity Feels the Soul’s Breath and Heartbeat — Sensory Union
“Since this Will is the same as the one which the Three Divine Persons have, it happens that They feel within Them the breath of the soul, her heartbeat, her motion.”
This is the most intimate statement of SUW-1 in the corpus. Prior SUW-1 registers named the soul operating within Trinitarian acts (January 22) and the soul’s acts kissing the divine acts (January 27). June 20 advances to the sensory register: the Trinity does not merely observe or receive the soul’s acts but feels them within the divine interior as breath, heartbeat, and motion.
John 17:21–23 (Stage One) provides the christological ground: “I in them and you in me, that they may become perfectly one.” The perfect unity that makes the creature’s breath register in the Trinity is not a miraculous exception to the divine-creaturely distinction but the normal consequence of the unity Christ prayed for: when the soul is in the DW and the DW is in the soul, and the DW is the same DW that the Three Persons share, then the soul’s physical acts are inside the shared interior.
1 Corinthians 6:17 — “he who is joined to the Lord becomes one spirit” — establishes the one-spirit ground: the sensory reception is possible because the creature and the Lord have been joined into a single spiritual mode of being. 1 Corinthians 6:19 — “your body is a temple of the Holy Spirit” — adds the bodily dimension: the body’s breath and circulation are already the temple’s life, and the temple’s life is the Spirit’s indwelling. The Trinity feeling the soul’s breath is the theologically normal consequence of the body being the Spirit’s temple — the indweller naturally senses what the temple does.
Hogan’s observation is precise: “the same divine will that’s operating in heaven is operating in the soul.” The sensory union is not the creature ascending to God’s level but the same DW now operating simultaneously in both — which is why what happens in the creature’s body is felt in the divine interior.
New Beatitudes Released — Immense Seas of New Happiness
“Every time Our Will decides to form one act, It releases from Us new joys, new beatitudes, new happinesses… forming immense seas of new happiness, and enwrapping all the Blessed… She gives Us the occasion to set Our beatitudes, Our harmonies and the infinite joys of Our Love, in motion. She makes Us release new beauties and new glories of Ours.”
The theological heart of the entry is the “new beatitudes” claim. The DW soul’s acts are not merely received by the Trinity with pleasure but actively occasion the release of beatitudes not previously set in motion — they are “new.” The claim that the creature’s acts can produce something genuinely new in the divine joy requires careful attention.
1 Corinthians 2:9 (Stage One) — “what no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him” — provides the theological register: the new beatitudes are in the category of the “prepared” — they existed from eternity as prepared goods but were not yet released. The DW soul’s acts are the occasion of their release, not the cause of their creation. God has always possessed these joys; the creature’s free choice to let the DW act gives God the occasion to release them into the shared circuit of divine-and-heavenly life. The “surprise” element Hogan highlights — “we can even give surprises to God” — is precisely this: the creature’s free choice cannot be predicted because it is genuinely free, and so the moment of surrender, the specific form of the DW act, is the genuine surprise that occasions the release of prepared beatitudes not yet released.
Psalm 36:8–9 and Isaiah 12:1–6 (both Stage One and Hogan) govern the invitation that closes the entry: the river of delights, the feast on God’s abundance, the wells of salvation. Hogan’s close reading of Isaiah 12 is pastorally important: the song is a post-deliverance thanksgiving — the wells of salvation are drunk after the anger has turned away. The beatitudes the DW soul releases into Heaven, and into which she is herself invited to drink, are the joy of the reconciled: the abundance of one who has come through the chastisement and found the Father’s comfort on the other side.
Revelation 4:8–11 (Stage One) provides the heavenly portrait of what the DW soul intensifies: the living creatures and elders already ceaselessly enraptured in adoration. The DW soul’s acts are not introducing a new mode of heavenly worship but deepening and extending the one that never ceases — the same fire, burning more intensely through the fuel of each new DW act.
Work of Art, New Surprises, and the Invitation to Drink
“Our Will rendering this creature more lovable, gracious, beautiful to Us, in such a way that in no one else do we find her qualities. She is a work done by Our Will, with such mastery as to enchant all of Heaven… drink Our beatitudes in large gulps. Satiate yourself, in the way you want, and as much as you want.”
Ephesians 2:10 (both Stage One and Hogan) — “we are his workmanship, created in Christ Jesus” — is the governing text for the “work of art” description. Hogan uses the Jerusalem Bible’s “work of art,” which captures the mastery and the enchantment: the DW soul is not merely God’s product but God’s artistic masterpiece, shaped with the kind of attention and intricacy that produces a work that “enchants” — that takes its observers by surprise with its beauty.
Song of Songs 4:1, 7 (Stage One) — “you are altogether beautiful, my love; there is no flaw in you” — provides the beloved’s portrait: the enchanting beauty the DW soul has before the Trinity is the Canticle’s beauty, a beauty the Bridegroom describes as incomparable and flawless. In no one else are these qualities found — which corresponds to “in no one else do we find her qualities”: the DW soul in her specific surrender is a unique artistic work, as every genuine artwork is unique even within a tradition.
The drinking invitation — “drink Our beatitudes in large gulps. Satiate yourself” — closes the entry with the most generous divine generosity in Volume 17. John 4:14 (Stage One) — “the water that I will give him will become in him a spring welling up to eternal life” — and Sirach 24:21 (Stage One) — “those who drink of me will thirst for more” — together establish that the drinking invitation is without limit: the well is inexhaustible, and drinking from it increases rather than satisfies the capacity to drink. The DW soul cannot drink too deeply; there is no bottom to the river of delights.
Synthesis
Dominant Biblical Imagination: The entry’s governing imagination is the mutual joy of divine-creaturely union through the DW: the creature’s acts in the DW release beatitudes in the Trinity that enrapture all Heaven, and the Trinity invites the creature to drink from those same released beatitudes in large gulps. The dominant traditions are: the union-with-Christ tradition (Galatians 2:20, John 17:21–23, Acts 17:28) for the DW as life-center; the river-of-delights tradition (Psalm 36:8–9, Isaiah 12:1–6) for the beatitude-release and drinking invitation; and the work-of-art tradition (Ephesians 2:10) for the DW soul’s enchanting beauty.
Most Load-Bearing Traditions: Galatians 2:20 / John 17:21–23 together are most load-bearing for the sensory-union claim: the one-spirit condition (Galatians 2:20) and the perfect-unity prayer (John 17) together establish why the Trinity feels the soul’s breath — the creature and the Lord share a single life through the DW. Psalm 36:8–9 and Isaiah 12:1–6 (convergence of Stage One and Hogan) are most load-bearing for the beatitude-release and drinking invitation.
Most Theologically Significant Findings:
First, the sensory-reception claim — the Trinity feeling the soul’s breath, heartbeat, and motion — is the most intimate SUW-1 statement in the corpus and gives the most concrete account of what “operating within Trinitarian acts” (January 22) means in bodily terms. The soul’s body is the temple where divine and creaturely life meet in continuous sensory contact.
Second, the “new beatitudes” claim — the DW soul’s acts releasing genuinely new joys for the Trinity and all Heaven — is the most formally generous theological claim about the creature’s capacity to contribute something new to the divine life. It does not imply divine incompleteness; it names the creature’s free choice as the specific occasion that releases prepared beatitudes into the shared circuit. The creature’s free surrender is the key that opens prepared treasuries.
Third, the entry’s closing image — “drink Our beatitudes in large gulps; satiate yourself, in the way you want, and as much as you want” — is among the most generous divine invitations in the corpus. Coming at the close of Batch 7, after entries covering the corruption-as-cloud (May 21), the possession principle (May 30), Creation’s completeness (June 3), the balance of attributes (June 11), the law of return (June 18), and now the new beatitudes, the invitation to drink deeply is the experiential correlate to the entire theological architecture of the preceding entries. The DW has been described from every angle; June 20 is the invitation to drink from what has been described.
Observation Notes
See this note in volume context →
17-1925-06-20
SUW-1 — sensory-reception / Trinity-feels-breath-and-heartbeat form (most intimate form in corpus): “Since this Will is the same as the one which the Three Divine Persons have, it happens that They feel within Them the breath of the soul, her heartbeat, her motion.” Most recent SUW-1 was the single-Act / Eternal-Origin / most-formally-complete-metaphysical (April 23, 1925) and the DW-in-rain / fused-flowing form (May 10, 1925). June 20 advances to the most intimate register: the DW soul’s physical acts (breath, pulse, motion) are felt within the Trinity’s interior. Prior SUW-1 forms addressed operational unity (acting within Trinitarian acts) and ontological unity (flowing together). June 20 discloses the sensory dimension: unity so complete that the creature’s physiology registers in the divine interior. John 17:21–23, 1 Corinthians 6:17, Galatians 2:20 governing.
TAD-1 — new-beatitudes / divine-joy-activation form (new register — most generative TAD-1 statement): “Every time Our Will decides to form one act, It releases from Us new joys, new beatitudes, new happinesses which, harmonizing everything among the Three Divine Persons, form immense seas of new happiness… She gives Us the occasion to set Our beatitudes, Our harmonies and the infinite joys of Our Love, in motion.” Most recent TAD-1 was the Trinitarian-architecture / Power-Wisdom-Love-Faculty form (October 2, 1924). June 20 opens the most generative TAD-1 register: the DW soul’s acts do not merely return the divine attributes to God (prior TAD-1) but actively occasion the release of new beatitudes, new joys, new glories — prepared from eternity but not yet released until the creature’s free DW act provides the occasion. 1 Corinthians 2:9, Psalm 36:8–9, Revelation 4:8–11 governing.
DWR-1 — divine-rest / beautiful-rest form (new register): “How beautiful is my rest in the soul who has my Will as life, and who lets my Will act and love, entirely and completely, within her!” Most recent DWR-1 was the support-formed-by-DW-acts / rest-found form (July 29, 1924). June 20 opens the aesthetic register: the rest Jesus finds in the DW soul is “beautiful” — not merely a condition of peace but a quality of the divine repose that is lovable and attractive to the divine gaze. Matthew 11:28–30, Isaiah 66:1–2 governing.