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Luisa & Scripture

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18-1925-12-20

39 min read

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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.

18-1925-12-20 Biblical Resonance Analysis

Volume 18 — December 20, 1925 “The tears of Jesus; how He shed the tears of all creatures. To live in the Divine Will means to possess It as one’s own.”

STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION

The Comprehensive Tears of Jesus — From Conception to Cross

My tears began from the very first instant of my conception in the womb of my Celestial Mama, up to my last breath on the Cross. The Will of my Celestial Father entrusted to Me also the task of tears, and I was to shed so many of them from my eyes, for as many as all creatures together would shed. Just as I conceived all of their souls within Me, so was I to shed all of their tears from my eyes.

Hebrews 5:7 — “He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear,” Hebrews identifies the whole of Christ’s earthly existence — “the days of his flesh” — as marked by loud cries and tears; the entry’s teaching that the tears stretched from the moment of conception to the last breath on the Cross corresponds to Hebrews 5:7’s characterization of the entire Incarnation as a ministry of weeping and supplication, not an episodic grief. Direct doctrinal parallel

Isaiah 53:3–4 — “He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face; and we didn’t respect him. Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted.” The Suffering Servant who bore “our griefs” and carried “our sorrows” corresponds precisely to the entry’s comprehensive-tears teaching: what Isaiah names in the vocative of bearing and carrying, the entry discloses as the specific redemptive mechanism — shedding from his own eyes all the tears that every creature was ever to shed. Direct doctrinal parallel

Psalm 56:8 — “You count my wanderings. You put my tears into your container. Aren’t they in your book?” The divine enumeration of every tear — kept count, bottled, recorded — corresponds to the entry’s “there is not one tear that arises on the human eye which I did not shed from my eyes”: the same absolute completeness, no tear uncounted, none left un-shed. Affective/meditative

John 11:35 — “Jesus wept.” The briefest verse in Scripture is the most concentrated form of the truth the entry discloses: Jesus weeping at Lazarus’s tomb is the public visible instance of the continuous Incarnation-spanning shedding of all human tears; what appears as one episode at Bethany is in the entry disclosed as the constant interior work from the womb. Direct doctrinal parallel

2 Corinthians 1:3–5 (translation pending) — “the God of all comfort, who comforts us in all our affliction… For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too.” The mechanism by which Christ’s tears become vehicles of specific graces corresponds to Paul’s teaching that the overflow of Christ’s sufferings to us is the channel of divine comfort; the tears passed through Christ’s eyes become transformed graces — sorrow, conviction, love, divinization — returned to the creature as the content of the overflow. Direct doctrinal parallel

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.” The hidden, secret weeping — “flying from earth up to Heaven and leaning my little head upon the knees of my Celestial Father, I cried and cried” — is analogous to the Spirit’s groanings too deep for words: both operate invisibly beyond creaturely comprehension, both intercede with the full weight of creaturely suffering, both are known only to the Father. Affective/meditative

The Four Purposes of the Tears

I had to shed from my eyes the tears which creatures shed out of passion, so that mine might extinguish their passions. I had to shed the tears which are needed after sin, to give them the sorrow for having offended Me and the conviction of the evil they had done… I had to shed the tears in order to move souls to compassion… I also shed abundant tears of love, in order to electrify souls to love Me.

Zechariah 12:10 — “I will pour on David’s house and on the inhabitants of Jerusalem the spirit of grace and of supplication. They will look to me whom they have pierced; and they shall mourn for him as one mourns for his only son, and will grieve bitterly for him as one grieves for his firstborn.” The divine pouring-out of the spirit that produces mourning and contrition is the OT form of what Jesus’ shed tears enable: the sorrow-after-sin, the contrition, the “conviction of the evil they had done” that the entry names as the second purpose of the tears. The spirit poured out at Pentecost corresponds to the tears poured through Christ’s eyes, producing the specific grace of godly repentance. Direct doctrinal parallel

2 Corinthians 7:10 — “For godly sorrow produces repentance leading to salvation, which brings no regret. But the sorrow of the world produces death.” The sorrow-after-sin that Jesus’ tears enable is precisely what Paul identifies as “godly grief” — contrition that produces repentance and resolution not to offend again, not worldly grief that merely despairs. The entry’s “tears which are needed after sin” are the vehicle of this godly grief rather than destructive mourning. Direct doctrinal parallel

Romans 5:5 — “and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us.” The tears of love shed “to electrify souls to love God, to draw their sympathy and their hearts” correspond to the Spirit’s pouring of divine love into the heart; the tears are the medium through which the poured-out love operates on the creature’s capacity to love, transforming attraction into commitment. Direct doctrinal parallel

1 John 2:2 — “And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.” The universality of the tears — “there is not one tear that arises on the human eye which I did not shed from my eyes” — corresponds to the universality of the propitiation; Jesus shed all tears just as he is the propitiation for all sins, with the same structural completeness extending from atoning act to accompanying tears. Direct doctrinal parallel

Revelation 21:4 — “He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain any more. The first things have passed away.” The eschatological wiping-away of every tear is the terminus of the comprehensive-tears ministry: Jesus shed all the tears so that the Father can wipe them all away; the entry’s “my tears will turn into celestial and divine smiles” is the affective form of the Revelation 21:4 promise. Typological

The Hidden Tears — On the Father’s Knees and Away from Mary

How many times, even as a tender Child, I flew from earth up to Heaven, and leaning my little head upon the knees of my Celestial Father, I cried and cried, and, sobbing, I said to Him: ‘My Father, You see, I am born in the world to tears and to sorrow, just like my brothers…’ How many times my dear Mama, in looking at Me, was pierced in seeing Me all wet with crying… And sometimes I was forced to hide Myself to give vent to crying, so as not to always pierce Her maternal and innocent Heart.

Psalm 22:1–2 — “My God, my God, why have you forsaken me?… I cry by day, but you do not answer, and by night, but I find no rest.” The cry that finds no resolution — the hidden and unanswered weeping — corresponds to the entry’s continuous hidden tears: not the one public cry from the Cross but the constant inward crying that the Incarnation required, day after day, from conception onward. Affective/meditative

Luke 22:44 — “Being in agony, he prayed more earnestly. His sweat became like great drops of blood falling down on the ground.” The physical extremity of the hidden interior suffering — corresponding to the hidden tears wept secretly away from Mary — suggests that what was interior and hidden throughout the Incarnation became visible only at Gethsemane; the entry’s teaching that Jesus had to hide his tears discloses the Gethsemane agony as the surface emergence of what had been constant throughout. Typological

Isaiah 53:7 — “He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth.” The silence and hiddenness of Christ’s suffering — “no one knew of my many tears, of my much crying, hidden and secret” — corresponds to the Servant’s silence under affliction; the hidden tears are the silent interior form of the public silence at the slaughter. Affective/meditative

Luke 2:35 — “Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed.” Simeon’s prophecy to Mary — that her soul would be pierced — corresponds to the entry’s account of Jesus hiding his tears so as not to “always pierce Her maternal and innocent Heart.” The sword of Simeon’s prophecy is the continuous piercing of Mary’s heart by the sight of Jesus’ tears; the entry discloses the hidden tears as the interior reason for this piercing, which Jesus tried to spare her by weeping in secret. Typological

Luisa’s Request and the Tears Poured Upon Her Soul

‘My Love, Jesus, so, your eyes have shed also my tears… And I want You to pour them upon my soul, to give me the grace not only to do your Most Holy Will, but to possess It as my own thing and my own will.’ At that moment, Jesus shook His head, and from His face tears flowed onto my poor soul.

John 7:37–38 — “Now on the last and greatest day of the feast, Jesus stood and cried out, “If anyone is thirsty, let him come to me and drink! He who believes in me, as the Scripture has said, from within him will flow rivers of living water.” The tears flowing from Jesus’ face onto Luisa’s soul is the DW-specific form of the rivers of living water flowing from Christ; what Jesus promised as living water to the thirsting is here enacted as the specific medium of the DW’s gift — the tears that contained all of creaturely weeping transformed into the river of divine possession. Christological/Trinitarian

Acts 2:17–18 — “‘It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.” The pouring of Jesus’ tears onto Luisa’s soul corresponds to the Pentecostal outpouring of the Spirit: the DW’s gift poured out through tears is the specific personal form of the prophesied outpouring, not on all flesh at once but first on the one chosen as the new-heaven’s first star. Typological

The Doing-vs.-Possessing Distinction — Adam Innocent and Adam After Sin

Before sinning, Adam possessed my Will, and with the possession of my Will he grew in the likeness of his Creator; and he grew so much as to form the enchantment of all Heaven… After sin, he lost the possession of my Will, and even though he wept over his fault and he sinned no more, he was able to do my Will, but not to possess It… Only one who lives in my Will rises to the state of Adam innocent, before falling into sin. In fact, there is great distance between those who do my Will and those who possess It — the same distance which passes between Adam innocent and Adam after sin.

Jeremiah 31:33–34 (translation pending) — “I will put my law within them and I will write it on their hearts… they shall all know me, from the least of them to the greatest… for I will forgive their iniquity.” The New Covenant’s defining promise is precisely the shift from external doing to internal possession: the law written on stone tablets, kept from outside (Adam-after-sin level), replaced by the law written on the heart, known from within (Adam-innocent level). The doing-vs.-possessing distinction is the DW-specific articulation of the New Covenant’s heart-writing promise — possession of the DW is the fulfillment of what Jeremiah prophesied. Direct doctrinal parallel

Galatians 4:4–7 — “God sent out his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption as children. … So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.” The contrast between doing the DW (servant-under-law level) and possessing it (heir-through-adoption level) is the DW-specific form of Paul’s slave-to-heir movement: the redeemed person could remain at the doing-level, but the Redemption’s purpose is to open the heir-level of possession through adoption; the entry’s doing-vs.-possessing distinction is Galatians 4’s gift-structure applied to the DW. Direct doctrinal parallel

Romans 8:9–11 — “But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn’t have the Spirit of Christ, he is not his. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” The distinction between the Spirit merely governance (corresponding to Adam-after-sin’s doing-level) and the Spirit actively dwelling within as life (corresponding to the possession-level) is the Pauline form of the entry’s doing-vs.-possessing distinction: indwelling-Spirit corresponds to possessed DW, mere-governance corresponds to merely doing. Direct doctrinal parallel

2 Corinthians 13:5 — “Examine your own selves, whether you are in the faith. Test your own selves. Or don’t you know about your own selves, that Jesus Christ is in you?—unless indeed you are disqualified.” The possession of the DW as the test of authentic Christian life — “do you not realize Jesus Christ is in you?” — is the Pauline form of the entry’s criterion; the test is not whether one is doing God’s will but whether Christ is in you as possession, which is the same distinction in different idiom. Direct doctrinal parallel

Philippians 3:12 — “Not that I have already obtained, or am already made perfect; but I press on, that I may take hold of that for which also I was taken hold of by Christ Jesus.” Paul’s language of “making his own” — pressing on to possess fully what Christ has laid claim to in him — corresponds precisely to the DW entry’s possession register; both use the grasping-as-one’s-own idiom for the highest form of spiritual life, and both identify this as a dynamic that requires active movement toward full possession. Direct doctrinal parallel

Galatians 3:23–26 (translation pending) — “Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed… So then, the law was our guardian until Christ came, in order that we might be justified by faith.” The law-as-guardian during the four thousand years between Adam and Christ corresponds to the Adam-after-sin mode of merely doing: kept under the law’s external governance (doing the DW from outside), imprisoned until the divine graft opened the possession-mode through faith and adoption. Direct doctrinal parallel

The Divine Graft and the Taxonomy of Three Responses

Because the Divine Offended One was missing, who was to form the new divine graft between the creature and the Creator, in order to let him cross again the thresholds of the possessions of the Eternal Volition. This graft was made by Me, Eternal Word, after four thousand years… how many reduce themselves to the conditions of Adam after sin – merely doing my Will? Others, do not want to know It; others rebel against It.

John 1:14 — “The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth.” The Incarnation as the divine graft: the Eternal Word becoming flesh is the event by which the “new divine graft between the creature and the Creator” is formed; the divine grafted into the human so that the human might re-cross the thresholds of DW possession. Christological/Trinitarian

Romans 11:17–24 (paraphrase) — Paul’s olive-tree grafting: wild branches grafted into the cultivated olive tree, sharing in the nourishing root. This is the most direct scriptural parallel to the “divine graft” language of the entry: the Redemption as the grafting-back of the severed creature into the divine life from which sin cut it off; the re-crossing of the thresholds of DW possession corresponds to the wild branch being re-grafted into the root’s nourishment. Typological

Romans 5:14–15 — “disobedience, who is a foreshadowing of him who was to come. But the free gift isn’t like the trespass. … much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound to the many.” The Adam-as-type-of-Christ structure: the entry builds on this Pauline typology but extends it — where Paul focuses on the sin-and-grace contrast, the entry focuses on the possession-and-loss contrast, with Christ’s graft restoring what Adam’s defection forfeited. Direct doctrinal parallel

Genesis 3:22–24 — “the LORD God sent him out from the garden of Eden… He placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.” The expulsion from the garden is the entry’s “crossing the thresholds” in reverse: Adam exiled from the possession-of-the-DW, the cherubim guarding the thresholds that the Redemption’s divine graft re-opens. Typological

Hebrews 9:15 — “For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance.” The divine graft formed “after four thousand years” — Christ as the eternal mediator whose death opens the way to “the thresholds of the possessions of the Eternal Volition” — corresponds to the mediator whose death opens the promised inheritance that the first covenant’s piety (Adam-after-sin doing the DW) could not obtain. Direct doctrinal parallel

John 10:10 — “The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.” The distinction between the abundant life (possessing the DW as one’s own) and the life-as-remedy that merely averts hell corresponds to the Johannine distinction; the entry makes explicit what John 10:10 implies — “many make use of my coming as remedy… to not go to hell” is the non-abundant form; the DW soul taking the DW as life is the abundant form. Direct doctrinal parallel

The Purpose of the Redemption and the Transformation of Tears to Smiles

And I, in coming upon earth, was to act as God; I was to complete the work of man in everything; I was to raise him to the first point of his origin, by giving him the possession of my Will… Then will my tears turn into celestial and divine smiles, for Me and for them.

Ephesians 1:4–5 — “even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love, having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire,” The purpose of the Redemption as stated in the entry — raising humanity “to the first point of its origin” by giving the DW’s possession — fulfills the pre-creational election; the “first point of origin” is the state for which humanity was chosen before the foundation of the world, which predestination and adoption in Christ restore. Direct doctrinal parallel

1 Corinthians 15:22–28 — “For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ the first fruits, then those who are Christ’s at his coming. Then the end comes, when he will deliver up the Kingdom to God the Father, when he will have abolished all rule and all authority and power. For he must reign until he has put all his enemies under his feet. The last enemy that will be abolished is death. For, “He put all things in subjection under his feet.” But when he says, “All things are put in subjection”, it is evident that he is excepted who subjected all things to him. When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all.” The completion of “the work of man in everything” — raising humanity to the first point of origin — corresponds to the Pauline eschatological vision of God being all in all; the tears turning into “celestial and divine smiles” is the affective form of the 1 Corinthians 15:28 climax, when Christ delivers all things to the Father and the divine fullness is universally possessed. Christological/Trinitarian

Isaiah 65:19 — “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 divine joy in the restored people — “my tears will turn into celestial and divine smiles, for Me and for them” — corresponds to Isaiah’s vision of divine rejoicing when weeping ceases; the transformation of all Jesus’ comprehensive tears into divine smiles is the DW’s specific form of Isaiah’s eschatological promise. Typological

Revelation 21:4 — “He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain any more. The first things have passed away.” The eschatological wiping-away of all tears is the terminus of the comprehensive-tears ministry: Jesus shed all tears (entry) so that the Father can wipe them all away (Revelation 21:4) and replace them with divine smiles; the entry’s eschatological close corresponds to the new-heaven / new-Jerusalem vision as its specific emotional content. Typological

STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY

CORRESPONDENCES

No formal Scripture citations from Hogan for the main theological content of this entry — the comprehensive-tears teaching, the doing-vs.-possessing distinction, the Adam typology, or the divine graft. Hogan works interpretively and pastorally throughout without grounding the central doctrinal claims in explicit textual citations. The two formal citations she provides are for secondary affirmations (John 15:5 and Philippians 4:13 for the “through him, with him, and in him” framing).

DEVIATIONS

No framing deviations possible in the formal-citation sense, given the absence of shared citations. The one area of interpretive difference concerns the nature of the “passions” Jesus’ tears were to extinguish: Hogan specifies that passions here refers to “passions that have become evils, like anger that goes to hatred and attack” — the sinful dimension of the passions, not passion as such (joy, sadness, love are not what Jesus seeks to extinguish, but their disordered forms). This is an important pastoral clarification that the diary text does not itself specify, and it shapes how the first purpose of the tears is understood.

ADDITIONS — MINE

  • Hebrews 5:7 — Jesus offered prayers and supplications with loud cries and tears throughout his days in the flesh (the Hebrews attestation of the comprehensive-tears ministry)
  • Isaiah 53:3–4 — man of sorrows, bearing our griefs and carrying our sorrows (the Suffering Servant as scriptural ground for vicarious comprehensive weeping)
  • Psalm 56:8 — keep count of my tossings, my tears in your bottle (divine enumeration of every tear)
  • John 11:35 — Jesus wept (the most concentrated form of the comprehensive-tears teaching)
  • 2 Corinthians 1:3–5 — sharing in Christ’s sufferings, sharing in comfort (the overflow mechanism by which tears become specific graces)
  • Romans 8:26 — the Spirit intercedes with groanings too deep for words (the hidden tears as analog to the Spirit’s invisible intercession)
  • Zechariah 12:10 — pouring out the spirit of grace and supplication; they will mourn for him whom they pierced (the OT ground for the sorrow-after-sin purpose of the tears)
  • 2 Corinthians 7:10 — godly grief produces repentance without regret (the tears that enable godly sorrow rather than worldly despair)
  • Revelation 21:4 — he will wipe away every tear (the eschatological terminus of the comprehensive-tears ministry)
  • 1 John 2:2 — propitiation for the sins of the whole world (the universality of the tears corresponding to the universality of the propitiation)
  • Psalm 22:1–2 — I cry by day but you do not answer (the hidden, unanswered weeping)
  • Luke 22:44 — his sweat became like great drops of blood (the Gethsemane agony as surface emergence of the Incarnation’s continuous hidden suffering)
  • Isaiah 53:7 — he was afflicted yet opened not his mouth (the silence and hiddenness of Christ’s suffering)
  • Luke 2:35 — a sword will pierce through your own soul also (Simeon’s sword as the continuous piercing by the sight of Jesus’ tears)
  • John 7:37–38 — rivers of living water flowing from within (the tears flowing onto Luisa’s soul as the DW-specific form of the living-water promise)
  • Acts 2:17–18 — I will pour out my Spirit on all flesh (the pouring of tears onto Luisa as the personal form of the prophesied outpouring)
  • Jeremiah 31:33–34 — law written on the heart; they shall all know me (the New Covenant’s heart-writing as the scriptural ground of the doing-vs.-possessing distinction)
  • Galatians 4:4–7 — son and heir vs. slave under the law (the possessing-vs.-doing distinction as Pauline slave-to-heir movement)
  • Romans 8:9–11 — Spirit dwelling within as life vs. mere external governance (the indwelling-Spirit as the Pauline form of the possessing-vs.-doing distinction)
  • 2 Corinthians 13:5 — do you not realize Jesus Christ is in you (the DW possession as the Pauline test of authentic Christian life)
  • Philippians 3:12 — pressing on to make it my own (Paul’s possession-language for the highest spiritual life)
  • Galatians 3:23–26 — held captive under the law until Christ came (the 4,000-year doing-level as law-captivity)
  • John 1:14 — the Word became flesh (the Incarnation as the divine graft)
  • Romans 11:17–24 — olive-tree grafting (the direct scriptural parallel to the divine-graft language)
  • Romans 5:14–15 — Adam as type of the one to come (the typological structure the entry extends to possession-and-loss)
  • Genesis 3:22–24 — expelled from the garden, cherubim guarding the tree of life (the thresholds of DW possession as the garden Adam was exiled from)
  • Hebrews 9:15 — mediator of the new covenant, opening the promised inheritance (the divine graft as the mediator’s death opening the DW-possession thresholds)
  • John 10:10 — life in abundance vs. life merely sufficient (the DW-as-life vs. DW-as-remedy distinction in Johannine form)
  • Ephesians 1:4–5 — chosen before the foundation of the world for adoption (the first point of origin as the pre-creational election)
  • 1 Corinthians 15:22–28 — in Adam all die, in Christ all made alive; God all in all (the completion of the work of man in everything)
  • Isaiah 65:19 — I will rejoice in my people; no more sound of weeping (the divine smiles as Isaiah’s eschatological promise)

ADDITIONS — HERS

Hogan cites John 15:5 — “without me you can do nothing” — and Philippians 4:13 — “I can do all things in Christ who gives me strength” — as the governing scriptural principle for the “through him, with him, and in him” framework she uses to interpret the entire entry: all of the graces that the tears enable (sorrow, contrition, compassion, love) are obtained through Christ, not by creaturely effort. Stage One does not identify these citations for this specific purpose; they add the important register of the creature’s radical dependency on Christ even for the graces that Jesus’ tears make available — the receiving of the tear-graces requires the active “through him” posture, not passive reception.

Hogan supplies the clarification that “passions” in the first purpose means specifically the disordered/sinful passions (anger become hatred, etc.) and not passion as such. This pastoral gloss shapes how the first purpose of the tears is understood and has implicit scriptural ground in Romans 1:26–27 (passions of dishonor) and Galatians 5:24 (crucifying the flesh with its passions and desires), though neither is explicitly cited.

VIP / SPECIAL DESIGNATIONS

No explicit VIP designation. Hogan identifies the doing-vs.-possessing section as “the clearest you’ll ever get on living in the divine will” — the strongest evaluative claim she makes in this volume’s commentary, identifying this as a defining moment of clarity about the DW’s essential distinction. This is elevated evaluative language without formal VIP designation.

STAGE TWO SYNTHESIS

The combined analysis reveals two dominant theological movements. The first, governing the entry’s opening half, is the comprehensive-tears doctrine: Jesus’ undertaking of all creaturely tears, from conception to the Cross, for specifically enumerated redemptive purposes. This is almost entirely Stage One’s contribution, with Hogan providing the pastoral framework (through-him, with-him, in-him; through Jesus’ tears we receive specific graces) without scriptural scaffolding. The governing correspondences are Hebrews 5:7 (the whole of the days of the flesh marked by loud cries and tears), Isaiah 53:3–4 (bearing our griefs and carrying our sorrows), and 2 Corinthians 1:3–5 (the overflow mechanism by which sufferings become comfort graces). Together these establish the comprehensive-tears doctrine as the Incarnation’s specifically affective dimension: the Redemption encompasses not only sin’s atonement but the transformation of all creaturely sorrow into divine grace-vehicles.

The second, governing the entry’s second half, is the doing-vs.-possessing distinction — identified by Hogan as the clearest DW teaching in the corpus and supplied with no formal Scripture citations. Stage One identifies the full scriptural architecture: Jeremiah 31:33–34 (law written on the heart as the New Covenant form of possession over doing), Galatians 4:4–7 (slave-to-heir as the soteriological form of the same movement), Romans 11:17–24 (the olive-tree grafting as the most direct parallel to the divine-graft language), and John 10:10 (abundant life vs. life-as-remedy as the Johannine form of the same distinction). The most load-bearing finding is the convergence of Jeremiah 31:33–34 with Galatians 4:4–7: together they establish that the doing-vs.-possessing distinction is not the DW’s innovation but the fulfillment of both the New Covenant promise (Jeremiah) and the Pauline adoption-to-heirship teaching (Galatians); the DW is the experiential realization of what these scriptural traditions identified as the purpose of the Redemption.

Cross-Entry Synthesis

Volume 18 — December 20, 1925 “The tears of Jesus; how He shed the tears of all creatures. To live in the Divine Will means to possess It as one’s own.”

The Comprehensive Tears of Jesus — From Conception to Cross

Hogan opens with the pastoral register: when we are weeping, we are not weeping alone — Jesus has cried all our tears, from conception to the Cross. Her framing is affective and consolatory: “we think we are crying alone — we’re not.” She emphasizes Jesus’ consciousness in the womb (established earlier in the corpus) as the condition for the tears beginning at conception — the confinement and darkness of the womb experienced against the backdrop of the divine light he came from.

Stage One supplies the scriptural depth behind the comprehensive-tears teaching. Hebrews 5:7 establishes that the whole of Christ’s earthly existence — “the days of his flesh” — was marked by loud cries and tears to the Father, not an episodic grief but a defining character of the Incarnation. Isaiah 53:3–4 identifies the Suffering Servant as the one who bore our griefs and carried our sorrows: what Isaiah names as vicarious bearing, the entry discloses as the specific mechanism — Jesus shedding from his own eyes all the tears every creature was ever to shed. The most concentrated form is John 11:35 — “Jesus wept” — which the entry discloses as a public instance of what was occurring continuously throughout the Incarnation, not an isolated episode.

2 Corinthians 1:3–5 provides the essential mechanism connecting the tears to specific graces: as Christ’s sufferings overflow to us, so through Christ the comfort overflows. The entry names the specific graces the tears enable: extinguishing passions, enabling godly sorrow, moving to compassion, electrifying to love, sanctification, and divinization. 2 Corinthians 7:10 (godly grief vs. worldly grief) distinguishes precisely the sorrow-after-sin that Jesus’ tears enable — not despair but the contrition that produces resolution. Zechariah 12:10 provides the OT ground for the same movement: the divine pouring-out of the spirit of grace that produces mourning for the pierced one. Hogan’s “through him, with him, and in him” framing (John 15:5 and Philippians 4:13) and Stage One’s 2 Corinthians 1:3–5 mechanism together establish the same principle from different registers: all the specific graces the tears enable flow through Christ’s own weeping, not from creaturely effort.

The hidden tears — leaning on the Father’s knees, hiding from Mary so as not to always pierce her heart — supply a dimension Hogan emphasizes as the depth of divine love: “reading that would convince anybody that God actually loves us.” Psalm 22:1–2 (the cry that finds no rest) and Luke 2:35 (the sword piercing Mary’s soul) together ground the hiddenness: the hidden tears are the interior constant of what Simeon’s sword prophesied and what Psalm 22’s nighttime crying enacts. Romans 8:26 adds the pneumatological register: the Spirit’s groanings too deep for words are the analogy for the hidden tears — both operate beyond creaturely comprehension, both intercede with the full weight of human suffering. These two streams — Hogan’s pastoral love-disclosure and Stage One’s pneumatological analogy — are complementary: God loves completely enough to weep in secret as the Spirit intercedes in silence.

Luisa’s Request: Not Only to Do But to Possess

Hogan identifies the moment of Luisa’s request as the entry’s theological hinge: the movement from the lower level (do your most holy will) to the higher level (possess it as my own thing and my own will). She explicitly names these as two levels that will be systematically compared throughout this entry and the next — “lower level, ordinary spirituality” vs. “higher level of living in the divine will.” The tears flowing from Jesus’ face onto Luisa’s soul is the visible sign of the gift’s delivery.

John 7:37–38 supplies the Johannine parallel: the rivers of living water flowing from within Christ fulfill the thirst of those who come to him and drink. The tears flowing onto Luisa’s soul are the DW-specific form of the living water promise — not water in general but the specific gift of DW possession, already prepared in the tears Jesus wept for Luisa’s specifically. Acts 2:17–18 adds the prophetic frame: the Pentecostal “I will pour out my Spirit” prefigures this pouring of tears as the personal-first form of the Spirit’s outpouring on all flesh. The two streams converge: what Christ promises to all who thirst (John 7), and what the Spirit will pour on all flesh (Acts 2), is first instantiated in the specific personal pouring of DW-laden tears onto the one chosen as the first complete DW soul.

The Doing-vs.-Possessing Distinction — Adam and the Divine Graft

Hogan identifies this as “the clearest you’ll ever get on living in the divine will” — the entry’s most decisive claim. She structures it as two levels — “below” (merely doing) and “above” (possessing) — and applies it to the threefold taxonomy: below-level (doing), don’t-want-to-know, rebels. She frames the distinction historically: Adam before the Fall was above-level (possessing); after the Fall, below-level (doing). Christ’s divine graft re-opens the above-level for those who receive it in the full form of possession.

Stage One identifies the comprehensive scriptural architecture of the doing-vs.-possessing distinction. The most load-bearing correspondences are Jeremiah 31:33–34 and Galatians 4:4–7. Jeremiah’s New Covenant promise is precisely the movement from external doing (law on stone tablets) to internal possession (law written on the heart, known from within) — the DW doing-vs.-possessing distinction is the experiential realization of what Jeremiah prophesied. Galatians 4:4–7 is the soteriological form of the same movement: slave under the law (doing) to heir through adoption (possessing); the Redemption’s purpose is not to leave the creature at the doing-level but to open the heir-level of possession.

Romans 8:9–11 adds the pneumatological form: the Spirit dwelling within as life (possession) vs. mere external governance (doing). Philippians 3:12 adds Paul’s own personal register: “I press on to make it my own” — the possession-language Paul uses for the highest form of spiritual life, which exactly parallels the DW entry’s own language. Together these Pauline texts establish that the doing-vs.-possessing distinction is not an innovation of the DW writings but the fulfillment of the New Testament’s consistent pattern of moving the soul from external compliance to interior possession.

For the divine graft, Romans 11:17–24 provides the most direct parallel: the wild branch re-grafted into the cultivated olive tree. The Redemption as re-grafting the severed creature into the divine life from which sin cut it off is the Romans 11 image applied precisely; the re-crossing of “the thresholds of the possessions of the Eternal Volition” corresponds to the branch restored to the nourishing root. Genesis 3:22–24 identifies the thresholds themselves: the cherubim and flaming sword guarding the tree of life are the scriptural image of the thresholds Adam could no longer cross after expulsion; the divine graft formed by the Eternal Word re-opens what the cherubim sealed. Hebrews 9:15 grounds the mechanism: the mediator whose death opens the promised eternal inheritance — the thresholds of DW possession that the first covenant’s piety (doing) could not open. Galatians 3:23–26 extends this: the four thousand years between Adam and Christ were the law-captivity period of the doing-level — held under the guardian-law until the divine graft opened faith-possession.

John 10:10 provides the Johannine summary: abundant life vs. life merely sufficient to avert death. The entry’s “many make use of my coming as remedy… to not go to hell” is precisely the non-abundant form; the DW soul taking the DW as life and possessing it is the abundant form. Hogan’s absence of Scripture citations for this central teaching is significant: Stage One has no corresponding identifications from Hogan to compare, which means this movement’s full scriptural weight is entirely carried by Stage One’s contribution.

The Purpose of the Redemption and the Transformation of Tears to Smiles

Hogan frames the closing movement as the completion of everything: “I was to complete the work of man in everything… to raise him to the first point of his origin.” She emphasizes that only the possession of the DW achieves this raising — not the doing-level, not the remedy-level. The eschatological image — tears turning into divine smiles — closes the entry with the full affective weight of the comprehensive-tears ministry now resolved.

Stage One identifies the eschatological register fully. Ephesians 1:4–5 establishes that “the first point of origin” is what humanity was chosen for before the foundation of the world — the pre-creational election for holiness and adoption is the state the DW’s possession restores. 1 Corinthians 15:22–28 provides the doctrinal culmination: as in Adam all die, so in Christ all will be made alive; God all in all — the “completion of the work of man in everything” is the eschatological form of the Pauline God-all-in-all. The tears turning to divine smiles is the affective form of this climax. Isaiah 65:19 and Revelation 21:4 together establish the eschatological arc: Isaiah’s “no more shall be heard the sound of weeping” and Revelation’s wiping-away of every tear are the OT and NT forms of the tears-to-smiles transformation. The entry’s closing promise finds its scriptural home between Isaiah’s prophetic announcement and Revelation’s eschatological fulfillment — Jesus’ comprehensive weeping as the redemptive bridge between the prophet’s vision and the apostle’s.

Synthesis

Two scriptural traditions carry this entry’s theological weight, each governing one of its major structural movements.

The comprehensive-vicarious-suffering tradition (Isaiah 53:3–4, Hebrews 5:7, 2 Corinthians 1:3–5) governs the first movement. Its most significant finding is the convergence of Isaiah’s Servant bearing our griefs with Hebrews’ characterization of the whole of Christ’s days in the flesh as marked by loud cries and tears: together they establish that the comprehensive-tears teaching is not a devotional elaboration but the fulfillment of specific prophetic and apostolic testimony. The entry provides the mechanism (shedding all tears from his own eyes, transforming them into specific graces) that the scriptural attestation identifies but does not explain.

The possession/New Covenant tradition (Jeremiah 31:33–34, Galatians 4:4–7, Romans 11:17–24, Hebrews 9:15) governs the second movement and represents the entry’s most theologically significant contribution to the corpus’s cumulative argument. The doing-vs.-possessing distinction, identified by Hogan as the clearest DW teaching in the corpus, finds its scriptural depth in the convergence of Jeremiah’s heart-writing promise with Paul’s slave-to-heir movement and his olive-tree grafting image. Together they establish that the DW’s possessing-vs.-doing distinction is the fulfillment of the entire trajectory of both Testaments toward interior possession replacing external compliance — and that the divine graft, formed by the Eternal Word, is the mechanism by which this fulfillment becomes accessible. This entry delivers the corpus’s most formally complete and scripturally grounded account of why the Redemption’s purpose extends beyond salvation-as-remedy to the restoration of the first-origin possession of the DW.

Observation Notes

See this note in volume context →

18-1925-12-20

JCT-1 — new tracking item candidate (Jesus’ Comprehensive-Tears Doctrine): “I was to shed so many of them from my eyes, for as many as all creatures together would shed… there is not one tear that arises on the human eye, which I did not shed from my eyes… in order to complete the number of tears of all creatures.” First formal appearance December 20, 1925. Jesus’ systematic undertaking of all creaturely tears, from the first instant of his conception to his last breath on the Cross, for specifically enumerated redemptive purposes: extinguishing passions, enabling godly sorrow-after-sin, moving souls to compassion, electrifying love, and ultimately sanctification and divinization. Distinct from IAD-1 (the divine love/Grace/Spirit suffering isolation from the creature’s side) and VSC-1 (the DW soul’s satisfactory participation in Christ’s sufferings): JCT-1 concerns Jesus’ own comprehensive vicarious undertaking of all human tears as a systematic redemptive mission with specific grace-producing effects per category of tear. Governing anchors: Isaiah 53:3–4, Hebrews 5:7, 2 Corinthians 1:3–5, Zechariah 12:10. Watching for second formal appearance.

PVP-1 candidate — potential second appearance / doing-vs.-possessing form: “There is great distance between those who do my Will and those who possess It — the same distance which passes between Adam innocent and Adam after sin.” PVP-1 first appearance (July 24, 1923) concerned possession vs. presence. This entry’s central distinction is possession vs. doing — the most formally complete and historically grounded possession-superiority teaching in the corpus, with the Adam-before-Fall / Adam-after-Fall typology providing the governing historical analog. Whether this constitutes a second PVP-1 appearance (expanding the possession-over-X doctrine to cover both presence-vs.-possession and doing-vs.-possession registers) or a new candidate requires assessment at v43. Flagging as potential second PVP-1 appearance. Governing anchors: Jeremiah 31:33–34, Galatians 4:4–7, Romans 11:17–24.

IDR-1 — new register: “Before sinning, Adam possessed my Will, and with the possession of my Will he grew in the likeness of his Creator; and he grew so much as to form the enchantment of all Heaven.” New IDR-1 register: Adam-innocent-state / possession-of-DW-produces-likeness form. Previous IDR-1 registers traced the restoration-of-the-imago from the deficit side (dissimilarity, loss of beauty, dim intelligence). This form names the positive apex from which the Fall fell: Adam innocent possessed the DW and grew in the Creator’s likeness to such a degree that Heaven was enchanted. The restoration through the DW possession is thus a return to this precise apex — most historically grounded IDR-1 statement in the corpus. Governing anchors: Genesis 1:26–27, 2 Corinthians 3:18, Romans 8:29.

OSS-1 — new register / medicine-vs.-life form: “Many make use of my coming as remedy for their salvation, and therefore take my Will as medicine, as strength and as antidote in order not to go to hell.” New OSS-1 register: takes-will-as-medicine / remedy-vs.-life form. The June 3, 1925 entry (Volume 17 close) gave OSS-1’s most explicit qualitative distinction: for non-DW souls Redemption functions as medicine; for DW souls, as glory and inheritance. This entry now names the medicine form explicitly from Jesus’ own perspective — “I will wait still, that souls may arise who take It as life” — identifying the medicine-level as an incomplete realization of the Redemption’s purpose. Most formally complete OSS-1 medicine-vs.-life statement. Governing anchors: John 10:10, Hebrews 9:15, Romans 5:10.

Recurring citation error noted: Hogan cites “Luke 17:21 and 1 Corinthians 3:16” for Jesus moving in Luisa’s interior and showing his tear-wet face. (Luke 17:21 is “the kingdom of God is within/among you”; 1 Corinthians 3:16 is “you are God’s temple”). Neither verse addresses Jesus appearing from within the interior with visible features.

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