This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
19-1926-05-13 Biblical Resonance Analysis
Volume 19 — May 13, 1926 “In the fulfillment of one’s duty there is sanctity. Image of one who operates for human purposes and of one who operates to do the Divine Will. How Our Lord is the heartbeat of all Creation.”
Stage One — Independent Biblical Identification
Movement I: The Sanctity of Exact Duty — Fidelity in Office
“when he would undertake an office, a commitment, he would neglect nothing so as to fulfill that office exactly… in the fulfillment of one’s duty there is sanctity… faults in offices weigh more heavily and cause graver consequences… if I do not see attention and the fulfillment of his duties pertaining to that office, I give him neither the necessary grace, nor enough light to make him comprehend all the importance of my work; nor can I trust him.”
Matthew 25:21 — “His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’” The reward of the master to the faithful steward — “he came before Me… how could I not reward him as he deserved?” — corresponds precisely to this parable: the confessor who “neglects nothing” fulfills the condition of the faithful servant, and Jesus’s commendation is the heavenly “well done.” Direct doctrinal parallel
Luke 12:42-44 — “The Lord said, “Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? Blessed is that servant whom his lord will find doing so when he comes. Truly I tell you that he will set him over all that he has.” The faithful steward found doing his work exactly when the master arrives is the Luisian parable type for the confessor who “would neglect nothing so as to fulfill that office exactly.” The phrase “so doing” — still engaged in the exact performance of the office — is what Jesus found and rewarded. Direct doctrinal parallel
1 Corinthians 4:2 — “Here, moreover, it is required of stewards that they be found faithful.” The single requirement of stewardship — faithfulness — is the Pauline ground for the entry’s principle that fulfilling one’s office exactly is “not such a great thing – but rather, it is everything”: the apparently simple criterion contains the whole substance of God’s expectation of those entrusted with his work. Direct doctrinal parallel
James 3:1 — “Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment.” The heightened accountability of those in offices of spiritual guidance corresponds directly to “faults in offices weigh more heavily and cause graver consequences”: those entrusted with teaching and guiding souls bear a proportionally greater weight of judgment. Direct doctrinal parallel
Luke 16:10-12 — “He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? If you have not been faithful in that which is another’s, who will give you that which is your own?” The faithfulness-in-small-qualifying-for-greater-trust principle is the logical ground for the entry’s claim that God gives “neither the necessary grace, nor enough light” to those who do not perform their office with attention: inattentiveness in a small office signals the incapacity for trust in a great one. Direct doctrinal parallel
Colossians 3:23-24 — “And whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.” The motivation that transforms ordinary duty into sanctity — “as for the Lord and not for men” — is the Pauline parallel to the entry’s “when one is called to an office and fulfills the duties pertaining to that office, it means that he does it for God; and in the fulfillment of one’s duty there is sanctity.” Direct doctrinal parallel
Movement II: Two Workers — Human Purposes vs. the Divine Will
“One of them went on picking up rocks, old rags, rusty iron, pieces of clay - all things which are heavy and of very little value… The other one went on picking up grains of diamond, little gems and precious stones – all things which are very light but of incalculable value… The grains of diamond are my truths – the knowledges regarding my Will which, picked up by the soul, form as many diamonds for her… they weigh as much as a God can weigh.”
Matthew 6:19-21 — “Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don’t break through and steal; for where your treasure is, there your heart will be also.” The contrast between perishable earthly accumulation (the rubbish — “rocks, old rags, rusty iron, pieces of clay,” corroded matter) and imperishable heavenly treasure (the diamonds of the DW’s knowledges) is the Matthean parallel to the two-workers image: the one accumulating rubbish lays up earthly treasure; the one picking up diamonds lays up heavenly treasure. Direct doctrinal parallel
1 Corinthians 3:12-15 — “But if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or straw, each man’s work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work each man’s work is. If any man’s work remains which he built on it, he will receive a reward. If any man’s work is burned, he will suffer loss, but he himself will be saved, but as through fire.” The Pauline contrast between precious materials (gold, silver, precious stones) and combustible materials (wood, hay, straw) is the most precise NT structural parallel to the diamonds-vs.-rubbish image: the acts done for God in the DW are the precious stones that survive; the acts done for human purposes are the combustible matter that perishes. Direct doctrinal parallel
Philippians 3:7-8 — “However, I consider those things that were gain to me as a loss for Christ. Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ” The Pauline “everything as loss” in light of the surpassing worth of Christ corresponds to the rubbish-picker’s condition: all the weight of accumulated human-purpose acts is worthless compared to a single grain of diamond, precisely because one “weigh[s] as much as a God can weigh” and the other gives “almost no harm” if lost. Direct doctrinal parallel
2 Corinthians 4:17 — “For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory,” The entry inverts the Pauline terms: the diamonds are “very light but of incalculable value” while the rubbish is heavy but worthless. The DW knowledges carry the “eternal weight of glory” that 2 Corinthians 4:17 names — they are light in the creaturely sphere (easy to carry, no burden) but of infinite divine weight. Affective/meditative
Movement III: The Heartbeat of All Creation
“I am the heartbeat of all Creation. If my heartbeat were missing, life would be missing to all created things… I will give you the prerogative of the heartbeat of all Creation. In the heartbeat there is life, motion, heat; so, you will be with Me, giving life, motion and heat to everything.”
Colossians 1:17 — “He is before all things, and in him all things are held together.” The divine holding-together of all created things is the Pauline parallel to the divine heartbeat: “in him all things hold together” is the Colossian equivalent of “If my heartbeat were missing, life would be missing to all created things” — the divine as the continuous vital principle without which creaturely existence ceases. 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 divine as the life-source, motion-source, and existence-source of all created things is the Areopagus axiom rendered as heartbeat: “In the heartbeat there is life, motion, heat” — the DW heartbeat gives precisely what Paul’s axiom attributes to the divine: life, motion, being. Direct doctrinal parallel
John 1:3-4 — “All things were made through him. Without him, nothing was made that has been made. In him was life, and the life was the light of men.” The Johannine identification of the Word as the life-source of everything — “without him was not any thing made” — grounds the heartbeat claim: the heartbeat is the constant pulsing of the creative life without which “life would be missing to all created things.” Direct doctrinal parallel
Hebrews 1:3 — “His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high,” The divine upholding of the universe by the power of the divine word is the Hebraic equivalent of the heartbeat: the universe maintained by the continuous exercise of divine life-giving power, which, if it ceased, would dissolve all created existence. Direct doctrinal parallel
Romans 8:19 — “For the creation waits with eager expectation for the children of God to be revealed.” The DW soul given the prerogative of the heartbeat of all creation is the “son of God” whose revealing creation has awaited: the one who palpitates in the divine heartbeat becomes the medium through which creation’s own life is sustained and directed. Typological
Movement IV: Inseparability and Company — Breaking the Divine Isolation
“One who lives in my Will is inseparable from Me, and I do not know how to be without her company. I do not want to be isolated, because company renders the works one undertakes more pleasant, more delightful, more beautiful. Therefore, your company is necessary to Me, in order to break my isolation, in which the other creatures leave Me.”
Mark 3:14 — “He appointed twelve, that they might be with him, and that he might send them out to preach” From the beginning of his public ministry, Jesus constituted the Twelve first “to be with him” — the company clause preceding the mission clause. The entry’s “I do not want to be isolated… your company is necessary to Me” traces back to this constitutive election: companionship with the divine is not incidental to the mission but its primary structure. 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.” Wisdom beside the Creator as his daily delight — God himself delighting in the company of his creation — is the Sapiential parallel to the entry’s “company renders the works one undertakes more pleasant, more delightful, more beautiful”: the original divine delight in having a companion in the work of creation is the ground of the divine isolation that creaturely abandonment produces. Affective/meditative
John 15:4-5 — “Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing.” The vine-branch inseparability — the branch cannot exist apart from the vine, nor the vine function as intended without the branches — is the Johannine vine-metaphor parallel to the DW soul’s inseparability: “one who lives in my Will is inseparable from Me” names what the abiding-metaphor claims. Christological/Trinitarian
John 14:20-21 — “In that day you will know that I am in my Father, and you in me, and I in you. One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him.” The mutual-indwelling that makes separation impossible is the most direct Johannine ground for the entry’s inseparability claim: the soul who lives in the DW participates in the Father-Son mutual indwelling, which is by nature inseparable. Christological/Trinitarian
Zephaniah 3:17 — “The LORD, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing.” The Lord rejoicing, delighting, singing over the restored people — his gladness in their presence expressed in song — is the OT affective parallel to “company renders the works one undertakes more pleasant, more delightful, more beautiful”: the divine takes active delight in the creaturely company of those who live in the Will. Affective/meditative
Song of Songs 3:4 — “I had scarcely passed from them, when I found him whom my soul loves. I held him, and would not let him go, until I had brought him into my mother’s house, into the room of her who conceived me.” The Bride refusing to release the Beloved corresponds to the entry’s mutual inseparability: the DW soul’s inseparability from Jesus is the realization of the Song’s possessive love — neither can be without the other. Affective/meditative
Stage Two — Comparison with Hogan’s Commentary
CORRESPONDENCES
- Mark 3:14 — Both identify the Marcan election-of-the-Twelve as the foundational instance of Christ wanting companions “to be with him.”
- Proverbs 8:30-31 — Both identify Wisdom’s delight alongside the Creator as the ground for God’s delight in human company.
- John 14:20-21 — Both identify the mutual-indwelling as the Johannine ground for inseparability.
- Romans 8:19 — Both identify creation’s eager longing for the sons of God as the parallel to the DW soul being given the heartbeat prerogative.
DEVIATIONS
- 1 Corinthians 9:27 (implied Hogan) vs. James 3:1 (Stage One): Hogan alludes to Paul’s warning that one who preaches to others might himself be “disqualified” (1 Corinthians 9:27) as the ground for the confessor’s accountability. Stage One cited James 3:1 (teachers judged with greater strictness) for the same principle. Hogan’s citation points to the personal danger of the preacher; Stage One’s citation points to the structural heightening of accountability in the teaching office. Both illuminate different angles: Hogan emphasizes the preacher’s personal jeopardy; James 3:1 emphasizes the structural weight of the teaching role.
ADDITIONS — MINE
- Matthew 25:21 — the faithful servant’s commendation (“well done… enter into the joy of your master”) as the heavenly parallel to Jesus’s reward of the confessor
- Luke 12:42-44 — the faithful steward found doing his work as the parable type for exact fulfillment of office
- 1 Corinthians 4:2 — “required of stewards that they be found faithful” as the singular requirement of stewardship
- Luke 16:10-12 — faithfulness in small things qualifying for greater trust as the ground for God’s withholding of grace from the inattentive
- Colossians 3:23-24 — “work heartily as for the Lord and not for men” as the Pauline parallel to duty-as-sanctity
- Matthew 6:19-21 — earthly vs. heavenly treasure as the structural parallel to rubbish vs. diamonds
- 1 Corinthians 3:12-15 — precious stones vs. combustible materials as the Pauline parallel to diamonds vs. rubbish
- Philippians 3:7-8 — “I count everything as loss because of the surpassing worth of knowing Christ” as the parallel to the infinite superiority of a single diamond over all the rubbish
- 2 Corinthians 4:17 — the eternal weight of glory that gives the diamonds their divine weight while they are light to carry
- Colossians 1:17 — “in him all things hold together” as the Pauline parallel to the divine heartbeat
- Acts 17:28 — “in him we live and move and have our being” as the Areopagus parallel to the heartbeat giving life, motion, heat
- John 1:3-4 — “in him was life” as the Johannine grounding of the heartbeat claim
- Hebrews 1:3 — “he upholds the universe by the word of his power” as the Hebraic parallel to the heartbeat
- John 15:4-5 — vine-branch inseparability as the Johannine vine-metaphor parallel
- Zephaniah 3:17 — divine rejoicing over the people as the affective parallel to the delight in company
- Song of Songs 3:4 — “I held him, and would not let him go” as the possessive-love parallel to the mutual inseparability
ADDITIONS — HERS
No formally independent Hogan citations not covered by Stage One or Deviations. Hogan’s contribution in this entry is primarily pastoral elaboration of the entry’s content rather than additional scriptural citation, with the exception of the 1 Corinthians 9:27 allusion (self-disqualification risk) noted in Deviations.
VIP / SPECIAL DESIGNATIONS
VIP (green, white, and gold): The passage “when I call a confessor and give him an office, and in this office I entrust him with the work of mine… If I do not see attention and the fulfillment of his duties pertaining to that office, I give him neither the necessary grace nor enough light to make him comprehend all the importance of my work; nor can I trust him.” Hogan: “please underline this in green, white and gold.” Premium VIP tier. This is the fifth consecutive entry in Batch 3–4 with at least one green-white-gold designation (April 9, April 16, April 28, May 3, May 13).
STAGE TWO SYNTHESIS
The combined analysis reveals an entry organized around four progressively deepening movements: the sanctity of exact duty (applied historically through the confessor’s commendation), the contrast between human-purpose acts and DW acts (stated parabolically in the two-workers image), the divine heartbeat as the vital principle of all creation (the DW soul given this prerogative), and the divine isolation broken by the DW soul’s company (the mutual inseparability disclosed). Stage One’s distinctive contributions are the full stewardship parable tradition (Matthew 25:21; Luke 12:42-44; Luke 16:10-12; 1 Corinthians 4:2; Colossians 3:23-24) for Movement I, the Pauline precious-materials tradition (1 Corinthians 3:12-15; Philippians 3:7-8) for Movement II, and the cosmological-sustaining tradition (Colossians 1:17; Acts 17:28; John 1:3-4; Hebrews 1:3) for Movement III. Hogan’s contributions are primarily pastoral elaboration and the Mark 3:14 / Proverbs 8:31 / John 14:20-21 / Romans 8:19 cluster for Movements III–IV. The premium VIP designation falls on the most structurally consequential point of Movement I: God’s refusal to give grace or trust to those who do not perform their office with attention.
Cross-Entry Synthesis
Volume 19 — May 13, 1926
The Sanctity of Exact Duty: Fidelity in Office
The entry opens with Jesus commending the recently deceased confessor (Father Francesco de Benedictis) not for mystical achievement but for exact performance of his office. “In the fulfillment of one’s duty there is sanctity” is structurally foundational: the crown of DW spirituality requires the feet of faithful duty-discharge. The principle extends negatively — inattentiveness in office blocks both grace and trust from God, making the officeholder an obstacle to the very work entrusted.
The load-bearing scriptural cluster is the NT stewardship tradition, all from Stage One: Matthew 25:21 (the “well done, good and faithful servant”), Luke 12:42-44 (the steward found doing his work exactly), 1 Corinthians 4:2 (faithfulness as the sole requirement of stewardship), Luke 16:10-12 (faithfulness in small things qualifying for greater trust), Colossians 3:23-24 (“work heartily as for the Lord and not for men”). Together these establish that the duty-as-sanctity principle is not a consolation for those incapable of higher spiritual states but the structural ground on which all higher offices rest. James 3:1 (teachers judged with greater strictness) grounds the heightened accountability of officeholders. Hogan’s allusion to Paul’s self-disqualification risk (1 Corinthians 9:27 implied) adds the personal-jeopardy dimension: the teacher who does not live the teaching becomes an obstacle, as James 3:1 warns from the structural side.
The premium VIP designation (green, white, and gold) falls on the passage about God withholding grace and trust from the inattentive officeholder: “I give him neither the necessary grace nor enough light to make him comprehend all the importance of my work; nor can I trust him.” This is the most sobering claim in the entry — God’s own grace withheld as the structural consequence of unfaithful stewardship.
Two Workers: Human Purposes vs. the Divine Will
The two-workers parable delivers the corpus’s most visually concrete CWD-1 statement: the DW’s knowledges as diamonds that “weigh as much as a God can weigh.” One worker picks up heavy, worthless rubbish that cannot satisfy; the other picks up diamonds that are light to carry but of infinite divine weight. The contrast is the OSS-1 / PVP-1 distinction rendered as parable: acts done for human purposes carry the weight of matter with no nutritive value; acts done in the DW carry the divine weight disguised as lightness.
Both Stage One streams converge on the Pauline precious-materials tradition: Matthew 6:19-21 (earthly vs. heavenly treasure) and 1 Corinthians 3:12-15 (precious stones vs. combustible materials). The diamonds are the heavenly treasure that does not corrode, the precious stones that survive the fire; the rubbish is what moth and rust destroy, the wood and hay that burns. Philippians 3:7-8 adds the evaluative inversion: from the perspective of the DW’s infinite worth, all accumulated human-purpose acts are what Paul “counts as loss.” The parable’s stewardship application closes the circle back to Movement I: the officeholder who does not pick up the diamonds deprives creation of goods of infinite value and “what account will he not have to give” — the same gravity as the inattentive steward.
The Heartbeat of All Creation
The entry’s cosmologically most significant passage places Jesus’s heart within Luisa and discloses him as “the heartbeat of all Creation. If my heartbeat were missing, life would be missing to all created things.” Both streams converge on the cosmological-sustaining tradition: Colossians 1:17 (“in him all things hold together”), Acts 17:28 (“in him we live and move and have our being”), John 1:3-4 (“without him was not anything made that was made. In him was life”), and Hebrews 1:3 (“he upholds the universe by the word of his power”). The heartbeat image does not add a new claim but discloses the intimacy of what these texts already assert: the divine “holding together” is a continuous vital pulse, and the DW soul is given the prerogative of palpitating within it.
Stage One’s Romans 8:19 (creation waiting with eager longing for the revealing of the sons of God) grounds the prerogative Hogan develops pastorally: the DW soul who receives the heartbeat prerogative is the “son of God” whose revealing creation has awaited — her palpitation in the divine heartbeat being the medium through which creation’s own life-sustaining principle is consciously fulfilled in the creaturely sphere.
Inseparability and Company: Breaking the Divine Isolation
The entry’s most affectively vulnerable disclosure is the divine isolation: “I do not want to be isolated… Your company is necessary to Me, in order to break my isolation, in which the other creatures leave Me.” IAD-1 reaches a new register: not Jesus grieving over the DW’s absence in others but Jesus naming his own isolation on earth as the wound that the DW soul’s company heals. The mutual need declared here is the entry’s most direct instance of the AJD-1 mutual-dependence principle.
Both streams converge on Mark 3:14 (the election of the Twelve first “to be with him”) and Proverbs 8:30-31 (Wisdom beside the Creator as his daily delight). Both establish that the desire for company is constitutive of the divine, not an addition. Stage One’s John 15:4-5 (vine-branch inseparability) and John 14:20-21 (mutual indwelling) supply the ontological ground: the inseparability is structural — the branch cannot be separated from the vine — and the mutual indwelling means the separation is genuinely impossible for the DW soul who remains. Zephaniah 3:17 (the Lord exulting over his people with singing) provides the OT affective parallel: the divine cannot restrain its delight when the company of the faithful is present.
Synthesis Conclusion
The dominant biblical imagination at work is the Pauline stewardship tradition, the Wisdom delight-in-company tradition, and the Johannine mutual-indwelling tradition, deployed within the cosmological-sustaining framework of Colossians, Acts, and Hebrews. The scriptural traditions most load-bearing are: the faithful-stewardship tradition (Matthew 25:21 / Luke 12:42-44 / 1 Corinthians 4:2 / Colossians 3:23-24), which grounds the duty-as-sanctity principle; the precious-stones tradition (1 Corinthians 3:12-15 / Matthew 6:19-21), which grounds the two-workers parable; and the cosmological-sustaining tradition (Colossians 1:17 / Acts 17:28 / Hebrews 1:3), which grounds the heartbeat claim.
Three findings carry the highest theological significance. First, the duty-as-sanctity principle grounds all DW spirituality in faithful stewardship: the crown requires the feet, and those who fail in exact duty-discharge lose both grace and trust — a structural consequence directly paralleled by 1 Corinthians 4:2 and Luke 16:10-12. Second, the diamonds-weigh-as-much-as-God form is CWD-1’s most concentrated statement: the DW knowledges carry infinite divine weight while being light to carry, and the loss of even one grain causes immeasurable harm — linking the CWD-1 doctrine directly to the stewardship accountability principle so that the office of transmitting DW knowledge carries the full weight of the heartbeat prerogative. Third, the divine-isolation disclosure — “Your company is necessary to Me, in order to break my isolation” — is IAD-1 in its most vulnerable form and AJD-1 at its most personally relational: the divine explicitly names the creaturely company as the remedy for its own isolation, placing the DW soul’s presence not merely as a spiritual privilege but as a genuine necessity from the divine side.
Observation Notes
See this note in volume context →
19-1926-05-13
CWD-1 — Diamond-weight-of-God form; most visually concrete statement in the corpus: “The grains of diamond are my truths – the knowledges regarding my Will which, picked up by the soul, form as many diamonds for her… they weigh as much as a God can weigh. And if it is lost because of someone who has the office of picking them up, what account will he not have to give, having caused the loss of a grain of infinite value.” Prior CWD-1 registers include the each-knowledge-births-a-child / generative-substance form (February 21), the Fiat-re-entering-field / new-creation-power form (March 2), and the knowledge-as-possession-key form (March 31). The May 13 form is the most visually concrete: the DW knowledges as diamonds of infinite divine weight that are light to carry, whose loss causes immeasurable harm. The stewardship-accountability application is new — the officeholder who fails to transmit these diamonds deprives creation of goods of infinite value. Most recent CWD-1 register updated: diamond-weight-of-God / infinite-harm-if-lost / stewardship-accountability form (May 13, 1926). Governing anchors: Matthew 6:19–21; 1 Corinthians 3:12–15; Philippians 3:7–8; Isaiah 55:10–11.
IAD-1 — Divine-isolation register; most vulnerable IAD-1 form in the corpus: “I do not want to be isolated, because company renders the works one undertakes more pleasant, more delightful, more beautiful. Therefore, your company is necessary to Me, in order to break my isolation, in which the other creatures leave Me.” Prior IAD-1 registers include Jesus weeping face-to-face / intercession-through-tears (January 30, 1926), DW-Mother-isolated / daughters-abandoning (January 24, 1926), and the active-preservation / jealous-watchfulness form (April 16). The May 13 form is qualitatively distinct: not Jesus grieving over the DW’s absence in others but Jesus naming his own isolation on earth as the wound. The DW soul’s company is disclosed as the specific remedy for the divine isolation — placing her presence in a relation of genuine mutual need. Most recent IAD-1 register updated: divine-isolation-on-earth / company-necessary-to-break-isolation / most vulnerable form (May 13, 1926). Governing anchors: Mark 3:14; Proverbs 8:30–31; John 15:4–5; Zephaniah 3:17.
VIP (green, white, and gold) confirmed — May 13, 1926: “when I call a confessor and give him an office… If I do not see attention and the fulfillment of his duties pertaining to that office, I give him neither the necessary grace nor enough light to make him comprehend all the importance of my work; nor can I trust him.” Hogan: “please underline this in green, white and gold.” Premium VIP tier. This is the fifth green-white-gold designation in Batches 3–4 (April 9, April 16, April 28, May 3, May 13). Sequential VIP number remains TBD pending resolution of outstanding Volume 11 VIP candidates.