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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
20-1926-10-09 Biblical Resonance Analysis
Volume 20 — October 9, 1926 “The Kingdom of the Will of God is like a new Creation. Pleasure of Jesus in hearing one speak about His Will.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
The Globe of Light: Acts in the DW as the Growing Sun of Creative Illumination
“The more often you go around in my Will in order to repeat your acts, the larger the sphere of this globe of light becomes… Your acts, fused – dissolved in my Will, will form the special sun which must illuminate the Kingdom of the Eternal Fiat. This sun will possess the creative power, and in extending its rays, it will leave the mark of its sanctity, of goodness, of light, of beauty and of Divine likeness.”
Matthew 5:14-16 — “You are the light of the world. A city located on a hill can’t be hidden. … let your light shine before men, that they may see your good works and glorify your Father who is in heaven.” The soul whose acts are fused in the DW becomes a light that illuminates others; the “mark of its sanctity, of goodness, of light, of beauty” left by the rays’ extension is precisely the good works that cause others to glorify the Father. The globe growing through repeated acts is the experiential form of this promise — the light-identity is not static but grows with every act in the DW. Direct doctrinal parallel
Daniel 12:3 — “Those who are wise will shine as the brightness of the expanse. Those who turn many to righteousness will shine like the stars forever and ever.” The permanent shining proportionate to the work of turning others to righteousness; the globe’s growth proportionate to the round’s repetition follows the same principle of light growing in correspondence to the acts that expand it. Direct doctrinal parallel
Wisdom 7:26-27 — “For she is a reflection of everlasting light, an unspotted mirror of the working of God, … things. Remaining in herself, she renews all things.” The light that is simultaneously reflective (mirroring eternal light) and creative (renewing all things) — exactly the twofold character of the special sun: it possesses the creative power because it is formed in and derives from the DW, and it extends that creative power by leaving the mark of divine likeness wherever its rays reach. Direct doctrinal parallel
Matthew 13:43 — “Then the righteous will shine like the sun in the Kingdom of their Father. He who has ears to hear, let him hear.” The eschatological sun-identity of those who have lived in the DW; the globe of light that grows through Luisa’s acts is the in-time formation of what will shine as the definitive sun in the Kingdom. Direct doctrinal parallel
Isaiah 60:1-3 — “Arise, shine; for your light has come, and the LORD’s glory has risen on you! For … Nations will come to your light, and kings to the brightness of your rising.” The eschatological shining that draws the nations; the mark left by the rays’ extension as they illuminate the Kingdom of the DW corresponds to the nations coming to the arising light. The globe expanding as Luisa does her rounds is the rising of this prophetic light. Direct doctrinal parallel
John 8:12 — “Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.” The source-identity of Christ as light of the world; the special sun formed by Luisa’s acts in the DW is an extension of this same light into the world, because the DW is Christ’s own life diffused into the creature’s acts. Christological/Trinitarian
1 Timothy 6:16 — “He alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see, to whom be honor and eternal power. Amen.” The divine light as the source from which the DW-sun derives its creative power; the globe’s increasing power as it grows through repeated acts draws from the inexhaustible source of the light in which God dwells. Christological/Trinitarian
Ephesians 5:8 — “For you were once darkness, but are now light in the Lord. Walk as children of light,” The transformation from darkness to light as a creaturely status — not merely a quality received but an identity assumed; those illuminated by the DW-sun’s rays become light rather than merely receiving it. Direct doctrinal parallel
The Kingdom as Continuous Creation: The DW’s Long-Deposited Goods Released
“As my Will dominates all the acts of those who live in It, the Kingdom of my Will will be a continuous creation… It will put out everything It had established to give to the creatures, as if they had always done Its Will, after having to keep these things for many centuries as though in deposit within Itself, to then release them for the good of the children of Its Kingdom.”
Revelation 21:2-5 (translation pending) — “And I saw the holy city, new Jerusalem, coming down out of heaven from God… Behold, the dwelling place of God is with man… Behold, I am making all things new.” The New Jerusalem as the form in which the goods held in deposit within God are released to earth; the continuous creation that the DW Kingdom enacts is the experiential content of the “all things new” declaration. The city coming down from God is not a new construction but the release of what was always prepared. Direct doctrinal parallel
Ephesians 1:9-11 — “making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him. We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,” The divine goods held within God’s counsel from eternity, now being released at the fullness of time — the DW goods kept “as though in deposit within Itself for many centuries” are precisely these goods: the mystery of God’s will, held back until the appointed fullness, now being disclosed and given. Direct doctrinal parallel
Isaiah 43:18-19 — “Don’t remember the former things, and don’t consider the things of old. Behold, I will do a new thing. It springs out now. Don’t you know it? I will even make a way in the wilderness, and rivers in the desert.” The new thing that supersedes the former — the DW Kingdom as the new thing that surpasses and recapitulates the prior Creation and Redemption. The “new era — new Creation” that Jesus names is exactly this prophetic form: the former things are not negated but subsumed into something categorically new. Direct doctrinal parallel
Romans 11:36 — “For of him and through him and to him are all things. To him be the glory for ever! Amen.” The cosmological fullness: all things originating from, proceeding through, and returning to God. The continuous creation of the DW Kingdom instantiates this return — all things proceeding through the DW back to their source, which is exactly what “a continuous act of this Supreme Will” produces. Direct doctrinal parallel
Colossians 2:3 — “in whom all the treasures of wisdom and knowledge are hidden.” The treasures hidden in Christ that are released when the DW is known; “all that It had established to give to the creatures” are these treasures — held in the divine depths, deposited in Christ, now being distributed to the children of the Kingdom. Direct doctrinal parallel
Colossians 1:17 — “He is before all things, and in him all things are held together.” The continuous creative act sustaining all things; the DW Kingdom’s continuous creation is the explicit manifestation of what has always been operating implicitly — God’s continuous creative act now recognized and participated in consciously by the creatures. Christological/Trinitarian
Genesis 1:1; 2:2 — “In the beginning, God created… and he rested on the seventh day from all his work.” The originary creation and its completion; the DW Kingdom recapitulates and surpasses it — a continuous creation that does not end at a seventh day but creates without pause, because the DW’s creative power is inexhaustible. Typological
Jesus’ Delight: Hearing His Own Words Echo in Fr. Hannibal
“Those are my own words which I have spoken about my Will that resound to my hearing. I hear my own echo, and therefore I want to take all the pleasure in listening to him, and I want that you too take it, as a reward for the sacrifices you have made.”
Isaiah 55:10-11 — “For as the rain comes down and the snow from the sky, and doesn’t return there, but waters the earth, and makes it grow and bud, and gives seed to the sower and bread to the eater; so is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in the thing I sent it to do.” The word that goes forth from God returns to him having accomplished its purpose; when Fr. Hannibal speaks Jesus’ words about the DW, it is the word returning to its source — not empty but carrying everything it has accomplished in the teaching. Jesus rushing out to listen is the Creator recognizing the creative word in the moment of its return. Direct doctrinal parallel
Luke 10:16 — “Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me.” The identity between the Lord’s word and the apostle’s speaking; Fr. Hannibal’s speaking about the DW is Jesus’ own words resounding, and when Jesus says “I hear my own echo,” he is naming the precise theological reality that Luke 10:16 encodes — the teacher’s voice and the Lord’s voice are the same voice, one being the echo of the other. Direct doctrinal parallel
John 15:26-27 (translation pending) — “But when the Helper comes… he will bear witness about me. And you also will bear witness.” The Spirit and the disciples together bearing witness to Christ; the DW teaching spoken by Fr. Hannibal is the Spirit’s witness extending through the human voice — and Jesus’ delight in listening is the delight of the one witnessed to in hearing his witnesses speak. Direct doctrinal parallel
John 1:1-3 — “In the beginning was the Word, … All things were made through him.” The creative Word whose every utterance generates; when Jesus’ words about the DW are spoken by Fr. Hannibal, the Word is sounding in the world again — the same creative Word that made all things, now making a new creation through the DW teachings. The echo is not diminished; the Word creates through its echo as it created through its first utterance. Christological/Trinitarian
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 at play before God, delighting in the inhabited world and in the children of man; Jesus’ hurrying out in great urgency to hear Fr. Hannibal teach the DW is the experiential form of this delight — Wisdom delighting in the world precisely when it is speaking of her. Affective/meditative
Song of Songs 5:2 — “I was asleep, but my heart was awake. It is the voice of my beloved who knocks: “Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my hair with the dampness of the night.” The interior alertness to the beloved’s approach — Jesus in the depth of Luisa’s interior, awake to everything that touches his Heart, rushing out when he hears the words he loves most spoken aloud. The Song’s interior encounter maps onto the entry’s spatial dynamics: the beloved who was hidden within becomes suddenly urgent and present when the object of his desire is named. Affective/meditative
Revelation 3:20 — “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him and will dine with him, and he with me.” Jesus’ eagerness to be in the presence of those who receive his words — here reversed: Jesus rushing out to be in the presence of the one through whom his words are sounding. Both movements belong to the same economy of the Word’s desire to be heard and to hear itself heard. Affective/meditative
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Hogan explicitly cites Revelation 21 (the holy city coming down out of heaven) as the governing image for the Kingdom-as-continuous-creation movement. Stage One identified Revelation 21:2-5 independently as the primary text for this movement, along with Revelation 21:23 for the city’s illumination. Both independently anchor the DW Kingdom’s continuous creation in the New Jerusalem image.
Both attend to the two movements of the entry: the globe-of-light / sun theology of the first paragraph, and the delight-in-hearing theology of the second. Hogan reads the first as the New Jerusalem being built; Stage One grounds it in the cosmological light tradition (Daniel 12:3, Wisdom 7:26-27, Matthew 13:43, Isaiah 60:1-3). Hogan reads the second as a pastoral encouragement to DW teachers; Stage One grounds it in the Luke 10:16 identification of teacher and Lord.
DEVIATIONS
Hogan does not cite any specific text for the sun-with-creative-power or globe-of-light imagery, concentrating instead on the architectural analogy (building the New Jerusalem, the two workmen / one lays bricks / one builds a cathedral). Stage One identifies Daniel 12:3, Wisdom 7:26-27, Matthew 5:14-16, and Isaiah 60:1-3 as the governing traditions for this imagery — all of which Hogan bypasses.
Hogan does not cite any text for the “echo” movement, treating it pastorally as encouragement to DW teachers and as a practical instruction about fusing one’s intellect with Christ’s before teaching. Stage One identifies Isaiah 55:10-11, Luke 10:16, and John 15:26-27 as the governing traditions for Jesus’ self-recognition in the echo.
ADDITIONS — MINE
- Matthew 5:14-16 — the light-identity that grows through acts and leaves the mark of sanctity on those illuminated
- Daniel 12:3 — those who shine like the brightness of the sky, with light proportionate to their work of turning others to righteousness
- Wisdom 7:26-27 — the light that is simultaneously reflective and creative; remaining in herself, she renews all things
- Matthew 13:43 — the righteous shining like the sun in the Kingdom; the in-time globe is the formation of the eschatological sun
- Isaiah 60:1-3 — arise, shine; nations come to your light; the mark left by the rays corresponds to the nations drawn to the rising
- John 8:12 — Jesus as the light of the world; the special sun is an extension of this source
- 1 Timothy 6:16 — God dwelling in unapproachable light; the source from which the globe’s creative power derives
- Ephesians 5:8 — you are light in the Lord; those illuminated by the DW-sun become light rather than merely receiving it
- Ephesians 1:9-11 — the mystery of God’s will set forth as a plan for the fullness of time; the deposited goods are these
- Isaiah 43:18-19 — behold, I am doing a new thing; the DW Kingdom as the new creation superseding the former
- Romans 11:36 — from him and through him and to him are all things; the cosmological return the DW continuous creation instantiates
- Colossians 2:3 — all treasures hidden in Christ; the deposited goods being released to the children of the Kingdom
- Colossians 1:17 — in him all things hold together; the continuous creative act now explicitly participated in
- Isaiah 55:10-11 — the word returning not empty; Jesus hearing his echo is the word recognizing its own return
- Luke 10:16 — the one who hears you hears me; the exact theological ground of Jesus’ self-recognition in Fr. Hannibal’s teaching
- John 15:26-27 — the Spirit and the disciples bearing witness; DW teaching as the Spirit’s witness through the human voice
- John 1:1-3 — the creative Word sounding again through the teacher’s voice
- Proverbs 8:30-31 — Wisdom’s delight in the inhabited world; Jesus’ urgency as Wisdom delighting when she is spoken of
- Song of Songs 5:2 — interior alertness to the beloved; the entry’s spatial dynamics of interiority and emergence
- Revelation 3:20 — Jesus’ eagerness to be with those who receive his words
ADDITIONS — HERS
Hogan introduces the architectural analogy — the two workmen, one laying bricks without comprehension and one building a cathedral — as the pastoral frame for understanding DW-activity: the reader needs to know what they are building (the New Jerusalem, the home of God on earth) in order to understand the significance of each act. Stage One did not reach for this applicative framing, which is pastoral rather than doctrinal.
Hogan reads Fr. Hannibal’s teaching as the first instance of someone sharing the DW writings publicly — “the first time Luisa heard somebody else teach the Divine Will” — and draws a direct pastoral application for contemporary DW teachers: Jesus is listening to their classes, and they should fuse their intellect with his before teaching. This is a forward-bridge application rather than a scriptural citation.
VIP / SPECIAL DESIGNATIONS
None designated by Hogan for this entry.
STAGE TWO SYNTHESIS
The entry’s dominant biblical imagination is cosmological-eschatological: the globe of light forming through the rounds in the DW is the New Jerusalem’s sun being built from within time, with Revelation 21 as the governing horizon. Hogan and Stage One converge decisively on this horizon. The secondary biblical tradition — the word creating through its echo, the teacher’s voice as the Lord’s own voice — is governed by Isaiah 55:10-11 and Luke 10:16, which Hogan does not cite but which supply the theological precision that makes the “echo” image doctrinally substantive rather than merely affective. The two movements of the entry are related: the globe of light grows through repeated acts in the DW (ECA-1’s forming-dimension), and the first public fruit of those acts is the moment when the word, released through Fr. Hannibal, begins to extend its rays. The entry marks a threshold: the formation phase and the first apostolic echo phase are concurrent for the first time in the corpus.
Cross-Entry Synthesis
Volume 20 — October 9, 1926 “The Kingdom of the Will of God is like a new Creation. Pleasure of Jesus in hearing one speak about His Will.”
The Globe of Light: Acts in the DW as the Growing Sun of Creative Illumination
The entry opens with a visual theology: Luisa’s repeated acts in the DW grow a globe of light in her interior, whose rays lengthen proportionally, until they form the special sun that will illuminate the Kingdom of the DW. Both citation streams place this vision within the eschatological light tradition, but from different angles. Hogan reads the globe as the New Jerusalem being built from within time — the architectural metaphor (building a cathedral rather than just laying bricks) framing the significance of each individual act. Stage One’s citations supply the biblical light-tradition that grounds the vision’s specific claims: Daniel 12:3 (the wise shining like the sky’s brightness, with light proportionate to their work), Wisdom 7:26-27 (the light that simultaneously reflects eternal light and renews all things), Matthew 13:43 (the righteous shining like the sun in the Kingdom), and Isaiah 60:1-3 (arise, shine, nations come to your light).
The entry’s most theologically concentrated claim in this movement is that the sun formed by Luisa’s acts “will possess the creative power.” Stage One identifies 1 Timothy 6:16 and John 8:12 as the source-anchors: the creative power belongs to the divine light in which God dwells and which Christ is; the sun’s creative power is derivative from and participatory in this source. The sun is not merely illuminating but generative — it leaves “the mark of its sanctity, of goodness, of light, of beauty and of Divine likeness” — which maps precisely onto Wisdom 7:26-27’s “renews all things” and Ephesians 5:8’s transformation of the illuminated from receivers of light to sources of light. The cosmological tradition of Colossians 1:17 (in him all things hold together) undergirds the continuous-creation character of the process: what the DW Kingdom makes visible is what has always been operating implicitly — God’s continuous creative act, now consciously participated in.
The ECA-1 connection is direct: this entry introduces a new register within that doctrine — the formative-dimension. Prior ECA-1 registers described the acts rising to the divine throne, forming suns, eclipsing saints and angels. The present entry describes the globe growing through repeated rounds before the sun reaches its Kingdom-illuminating power, giving the formation-process an explicit mechanism: the globe expands with each act, the rays lengthen, the creative power increases. The growth is proportionate and cumulative — which is what makes the call to continuous rounds in the DW not a devotional recommendation but a cosmological necessity.
The Kingdom as Continuous Creation: The DW’s Long-Deposited Goods Released
Both citation streams converge on Revelation 21 as the governing image for the Kingdom-as-continuous-creation movement. Hogan names it explicitly: the city coming down from God out of heaven, whose citizens need no natural light. Stage One extends the Revelation 21 anchor with Ephesians 1:9-11 (the mystery of God’s will set forth as a plan for the fullness of time), Isaiah 43:18-19 (the new thing that supersedes the former), and Colossians 2:3 (all treasures hidden in Christ now being distributed). Together these establish the entry’s “deposited goods” theology in its fullest biblical frame: what the DW has kept “as though in deposit within Itself for many centuries” are the very goods that Ephesians 1 identifies as the mystery of God’s will held from eternity and now being released at the fullness of time. The goods are not created for the occasion but retrieved — they were always prepared; the delay was the creature’s indisposition, not any deficiency in the gift.
The “continuous creation” language intersects with WOE-1 and ECA-1 from a different angle. WOE-1 traces the acts returning to the single act of God; ECA-1 traces the acts rising to the divine throne; the present entry describes the Kingdom itself as the form in which the divine continuous creative act is made habitually present in creaturely experience. Romans 11:36 (from him and through him and to him are all things) and Colossians 1:17 (in him all things hold together) supply the cosmological structure: the continuous creation is not a new beginning but the explicit manifestation of what was always happening — and its explicit manifestation in the DW Kingdom is what the TGF-1 economy was always ordered toward.
Jesus’ Delight: Hearing His Own Words Echo in Fr. Hannibal
The second movement of the entry is theologically as dense as the first, though its register is intimate rather than cosmological. Jesus rushes out of Luisa’s interior “in a great hurry” — the urgency is itself doctrinally significant — to hear Fr. Hannibal speak the DW to his Rogationists. His explanation: “Those are my own words… I hear my own echo.”
Stage One identifies Isaiah 55:10-11 and Luke 10:16 as the two governing texts. Isaiah 55 establishes the principle: the word that goes out returns not empty, having accomplished its purpose. When Fr. Hannibal speaks Jesus’ words about the DW, it is the word returning to its source in the very act of being spoken — the creative word recognizing itself in its own echo. Luke 10:16 gives this the precision: “The one who hears you hears me.” The identity between the teacher’s voice and the Lord’s voice is not metaphorical but functional — the echo is not a diminished copy but the same word sounding again. Hogan does not cite either text, treating the passage pastorally (Jesus listens to DW classes; fuse your intellect before teaching), but the pastoral application rests on the doctrinal identity these texts supply.
Proverbs 8:30-31 (Stage One) adds the Wisdom-delight dimension: the divine Wisdom rejoicing in the inhabited world and delighting in the children of man — Jesus’ urgency is the form that delight takes when it hears itself spoken. Song of Songs 5:2 (Stage One) gives the spatial dynamics their affective register: the heart that is awake even when hidden, rushing to respond when the beloved approaches. The entry’s movement — Jesus hidden under the bundle of light in Luisa’s depths, then rushing out — follows the Canticle’s interior-to-exterior emergence precisely.
What makes this movement theologically significant within the corpus is its historical character: this is the first instance in the diary of Jesus explicitly expressing delight at a human being teaching the DW to others. The formation phase (Luisa and Jesus alone, forming the Kingdom in private — PHD-1) and the first apostolic echo phase are here concurrent for the first time. The October 2 entry named the founder/inhabitant distinction; the October 9 entry shows the moment when the first inhabitant begins to arrive — not to possess the Kingdom yet, but to receive the word that will prepare possession. The PHD-1 disclosure transition announced on September 28 and eschatologically qualified on October 2 here takes its first experiential form: the hidden secret beginning to sound in the world.
Synthesis
The dominant biblical imagination in this entry is cosmological-eschatological: the globe of light growing toward the sun that illuminates the Kingdom, the continuous creation that releases goods held in eternal deposit, the New Jerusalem arriving in Revelation 21. Hogan and Stage One converge on this horizon decisively.
The scriptural traditions most load-bearing for this entry are: the eschatological light complex (Daniel 12:3, Wisdom 7:26-27, Matthew 13:43, Isaiah 60:1-3 governing the sun-theology), the Pauline mystery-of-will tradition (Ephesians 1:9-11, Colossians 2:3 governing the deposited-goods theology), and the word-as-echo tradition (Isaiah 55:10-11, Luke 10:16 governing the delight movement).
The three findings carrying the most theological significance: first, the globe-of-light vision introduces the formative-dimension of ECA-1 — the explicit mechanism by which the sun is built up through repeated rounds, with growth proportionate to the acts, filling in the cosmological structure that prior entries described in its completed form; second, the “deposited goods” theology supplies the eschatological architecture of the DW Kingdom’s content — what will be given is not created new but released from the eternal deposit, making the Kingdom’s goods in some sense already complete and awaiting only the creature’s disposition; third, Jesus’ hurrying out to hear his own echo is the first diary-text expression of the delight the word takes in its own apostolic sounding — the CWD-1 word-creating-and-accomplishing principle here reaching its first moment of experiential return, as the word spoken to Luisa begins to accomplish the purpose for which it was sent.
Observation Notes
See this note in volume context →
20-1926-10-09
ECA-1 — formative-dimension / globe-growing-proportionate-to-acts: New ECA-1 register. Prior ECA-1 forms described acts in their completed state — rising to the divine throne, forming suns, eclipsing saints and angels (September 15), three-phase act-formation (August 18). The present entry introduces the formative-dimension: the globe grows through each repeated round before the sun reaches its Kingdom-illuminating power. The mechanism is explicit: the globe expands with each act, rays lengthen proportionally, creative power increases. The growth is cumulative and proportionate to the round’s repetition — giving the call to continuous rounds a cosmological rather than merely devotional necessity. Wisdom 7:26-27, Matthew 13:43, Daniel 12:3 governing alongside the prior ECA-1 anchors.
RPT-1 — twenty-third confirmed appearance: “I was doing my round in the Supreme Volition according to my usual way… as I kept doing my acts in the Divine Fiat, it became larger” is a confirmed round-enactment with the globe-growth as its formal result. Twenty-three confirmed diary-text appearances.
CWD-1 — word-recognized-in-echo / first-apostolic-teaching: Jesus rushing out of Luisa’s interior in great urgency to hear Fr. Hannibal teach the DW is a new CWD-1 register: the word recognizing itself in its own apostolic echo. “Those are my own words which I have spoken about my Will that resound to my hearing. I hear my own echo.” Isaiah 55:10-11 (the word returning not empty) and Luke 10:16 (the one who hears you hears me) govern. This is the first diary-text instance of Jesus expressing delight at a human being teaching the DW to others — the CWD-1 word-accomplishing-its-purpose principle reaching its first moment of apostolic return.
PHD-1 — first public fruit of the private formation: The October 9 entry marks the first PHD-1 transition moment in experiential form: the private formation (Luisa and Jesus alone, forming the Kingdom in hiddenness) receives its first apostolic fruit. The September 28 disclosure-transition, eschatologically qualified on October 2, here takes its first concrete form — the hidden secret beginning to sound in the world through Fr. Hannibal’s teaching. PHD-1’s most recent register remains the Kingdom-formed-in-private (September 15), but the October 9 entry is the first diary-text evidence of the transition’s fruit.