This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
20-1926-10-24 Biblical Resonance Analysis
Volume 20 — October 24, 1926 “How there is nothing more holy and bearer of every happiness than the Divine Will. How Creation and Redemption and all of their acts serve to establish the Kingdom of the Supreme Fiat.”
STAGE ONE — Independent Biblical Identification
The Two-Stage Round — From Love/Know/Possess to Kingdom-Intercession
“Before, in going around so much, both in all Creation and in Redemption, I used to place only my ‘I love You’, my adoration, my ‘thank You’… you were getting to know my works and taking possession of them. Now, after the possession, what greater, holier and more beautiful thing… can you ask in the midst of my works and together with them, than the coming of the Kingdom of my Will?… first you had to know them and then love them, so that love might give you the right to possess them, and to make them do and say whatever you want.”
Matthew 13:44 — “Again, the Kingdom of Heaven is like treasure hidden in the field, which a man found and hid. In his joy, he goes and sells all that he has and buys that field.” The acquisition-sequence — finding the treasure, covering it in joy, then selling everything to buy the field and so take full possession — provides the parabolic structure of the round’s two-stage progression: the first stage is discovering and loving the goods hidden in each work; the second stage is taking possession of the field so that all that is in it belongs to the buyer. Typological
1 Corinthians 3:21–23 — “Therefore let no one boast in men. For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours, and you are Christ’s, and Christ is God’s.” The universal possession belonging to the one who belongs to Christ provides the doctrinal logic for the right of stage two: after loving and possessing the works of Creation and Redemption, “to make them do and say whatever you want” is the exercise of a legitimate right — the right of one who belongs to Christ and therefore to whom all things in Christ belong. Direct doctrinal parallel
Colossians 3:3 — “For you died, and your life is hidden with Christ in God.” The soul hidden with Christ possesses all that is hidden in God — the stage-two right flows from the stage-one entering: having loved and known the works and entered their interior, the soul discovers that its own life is there, hidden with Christ. Direct doctrinal parallel
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 progression from seeking to finding to holding-fast resonates with the round’s movement from love to knowledge to possession: the beloved found is the beloved held, and holding gives the right of intimate speech — to ask and have one’s asking received. Affective/meditative
Creation and Redemption Ordered Toward the Fiat — Their Origin, Substance, and Life
“In Creation it was the kingdom of the Fiat that I wanted to establish in the midst of creatures. And also in the kingdom of Redemption, all of my acts, my very Life, their origin, their substance - deep within them, it was the Fiat that they asked for, and for the Fiat were they made. If you could look into each one of my tears, each drop of my Blood, each pain… you would find, within them, the Fiat which they were asking for; they were directed toward the Kingdom of my Will… the way which they were opening in order to reach to the Kingdom of my Will.”
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 purpose set forth from the beginning — the gathering of all things into one — is the Pauline ground for the entry’s claim that all of Creation and Redemption were ordered toward the Fiat Kingdom. The Fiat Kingdom is the “fullness of time” gathering for which all prior divine works were both preparation and interior aspiration. Direct doctrinal parallel
Colossians 1:16 — “For by him all things were created in the heavens and on the earth, visible things and invisible things, whether thrones or dominions or principalities or powers. All things have been created through him and for him.” The “for him” — the teleological orientation of all created things toward Christ — grounds the entry’s interior-Fiat claim: each tear and drop of blood was made for the Fiat from within, because all things were made for the one in whom the Fiat is realized. Direct doctrinal parallel
Hebrews 2:10 — “For it became him, for whom are all things and through whom are all things, in bringing many children to glory, to make the author of their salvation perfect through sufferings.” The suffering of the Redemption as ordered toward the bringing of many sons to glory — not an end in itself but the path toward the Kingdom — resonates directly with the entry: the redemptive acts “were directed toward the Kingdom of my Will” and were “the way which they were opening” to reach it. Direct doctrinal parallel
Isaiah 46:10 — “I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all that I please.” The divine declaration that the purpose set from the beginning will stand — “once God has set Himself a purpose, He must and can obtain the intent” — finds its OT prophetic ground in this oracle. The end was declared from the beginning; what was declared cannot be undone. Direct doctrinal parallel
Numbers 23:19 — “God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and he won’t do it? Or has he spoken, and he won’t make it good?” The immutability of the divine word and purpose is the theological ground for the entry’s claim that the Fiat Kingdom must come: God having set the intent cannot un-set it, and the original intention of Creation — the Kingdom of the Will — must and will be obtained. Direct doctrinal parallel
Romans 8:28–30 — “We know that all things work together for good for those who love God, for those who are called according to his purpose. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.” The golden chain of divine purpose governing all things toward the predetermined end grounds the entry’s teleological claim: Creation and Redemption are both links in the same chain directed toward the Fiat Kingdom. Direct doctrinal parallel
Creation Tired of Waiting — The Noble Family Parable
“All Creation and all of my works done in Redemption are as though tired of waiting, and find themselves in the condition of a noble and rich family… one of these children, degrading himself, descends from his nobility and goes around always dirty… the whole family has a constant sorrow… Therefore, as though tired, they all pray that the Kingdom of my Will may come into the midst of creatures.”
Romans 8:19–22 — “For the creation waits with eager expectation for the children of God to be revealed. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. For we know that the whole creation groans and travails in pain together until now.” The parable of the noble family in constant sorrow because of the degraded son finds its most direct NT doctrinal parallel here: creation is waiting, groaning, longing for the revealing of the sons of God — when man returns to his divine nobility, Creation is freed from its grief. This is the same reality as the entry’s parable, stated in Paul’s cosmological register. Direct doctrinal parallel
Revelation 10:6 — “and swore by him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there will no longer be delay,” The eschatological declaration that the waiting period is over grounds the entry’s “as though tired of waiting”: the created order has been holding the posture of anticipatory prayer for as long as man has been degraded, and the declaration of no-more-delay is its answer. Direct doctrinal parallel
Isaiah 24:4–6 — “The earth mourns and fades away. The world languishes and fades … earth also is polluted under its inhabitants, because they have transgressed the laws, violated the statutes, and broken the everlasting covenant.” The earth’s mourning under its inhabitants because of human transgression is the foundational prophetic statement of the noble-family parable: Creation is defiled not by its own act but by the act of the one member who broke covenant. Direct doctrinal parallel
Genesis 3:17–18 — “cursed is the ground because of you… thorns and thistles it shall bring forth for you.” The ground bearing the curse of Adam’s sin is the first instantiation of the noble-family pattern: Creation being marked by the consequences of the one child’s degradation, unable to deny the relationship but unable to manifest its original nobility while the relationship remains disordered. Typological
Psalm 96:11–13 — “Let the heavens be glad, and let the earth rejoice. Let the sea roar, and its fullness! Let the field and all that is in it exult! Then all the trees of the woods shall sing for joy before the LORD; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.” The creation’s anticipatory joy when the LORD comes to restore order is the positive image of what the noble-family parable describes from the side of grief: the same creation that now waits in sorrow will break into universal rejoicing when the Kingdom arrives and the degraded son is restored to nobility. Affective/meditative
Revelation 21:1 — “I saw a new heaven and a new earth, for the first heaven and the first earth have passed away, and the sea is no more.” The new creation arising when the old condition of dishonor has been resolved is the eschatological resolution of the noble-family parable: the family will be reconstituted in its full nobility, the disgrace ended, the Kingdom of the Fiat reigning in all. Typological
Sirach 36:1–7 (translation pending) — “Have mercy upon us, O God of all… and cause the fear of you to fall upon all the nations… Let them see your mighty hand.” The corporate prayer for God’s sovereignty to be displayed universally — all the earth brought to acknowledge the divine majesty — provides the Sapiential register for all Creation praying together for the Kingdom’s arrival. Affective/meditative
Luisa Entering Creation’s Midst — Making All Pray in Chorus
“you may be filled to the brim with all the acts that are needed before the Celestial Father to make known and to impetrate the Kingdom of my Will upon earth… in seeing that the little daughter of my Will comes into their midst, and admiring them, asks, and makes all ask, for the coming of the Kingdom of the Supreme Fiat into the midst of creatures, they all feel delighted, because the end of their sorrow is near.”
Romans 8:26–27 — “the Spirit himself makes intercession for us with groanings which can’t be uttered. … he makes intercession for the saints according to God.” The Spirit’s own intercession from within the groaning Creation is the NT doctrinal parallel for Luisa entering the creation-round and making all things ask for the Kingdom: she gives voice and direction to the intercession already latent in Creation, as the Spirit gives voice to the groanings too deep for words. Direct doctrinal parallel
Colossians 1:24 — “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly,” The participatory completion structure governs the round’s logic: Luisa entering into each act of Creation and Redemption to add her petition to what the acts are already asking “from within” completes what the acts have been building toward — “filled to the brim” resonates with the filling-up-of-what-is-lacking structure. Direct doctrinal parallel
Revelation 5:8 — “Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints.” The gathered prayers of all the saints before the Lamb — all intercessions ascending together — is the eschatological form of what the round instantiates: all of Creation and Redemption praying together in one great chorus, “filled to the brim” with acts before the Celestial Father. Typological
Zephaniah 3:9 — “For then I will purify the lips of the peoples, that they may all call on the LORD’s name, to serve him shoulder to shoulder.” The prophetic vision of all peoples given one pure language of prayer for the LORD’s name — a chorus of intercession — resonates with the round’s goal that “all and everything, in chorus, may ask for the coming of the Supreme Fiat.” Typological
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
Both Stage One and Hogan identify:
- Romans 8:19 — Hogan cites Romans 8:19 (“creation is waiting for us in order to recover from the fall of the human race”) for the noble-family parable. Stage One identified Romans 8:19–22 for the same movement, with vv. 19–22 developing what v. 19 states. The convergence on this passage as the doctrinal ground for Creation’s sorrow-and-waiting is strong.
DEVIATIONS
None of substance.
ADDITIONS — MINE
- Matthew 13:44 — the hidden-treasure acquisition-sequence as the parabolic structure of the round’s two-stage progression
- 1 Corinthians 3:21–23 — all things are yours as the doctrinal ground for the stage-two right to direct all things
- Colossians 3:3 — life hidden with Christ as the interior-possession parallel
- Song of Songs 3:4 — found him, held him, would not let him go as the affective progression from seeking to possession
- Ephesians 1:9–11 — the fullness-of-time gathering as the plan toward which all Creation and Redemption are ordered
- Colossians 1:16 — all things created for him as the teleological ground for each act’s interior Fiat-aspiration
- Hebrews 2:10 — suffering ordered toward bringing many sons to glory as the frame for Redemption as the path to the Kingdom
- Romans 8:28–30 — golden chain of purpose governing all things toward the predetermined end
- Revelation 10:6 — no more delay as the eschatological ground for “tired of waiting”
- Isaiah 24:4–6 — earth mourns and withers under its inhabitants as the OT ground for the noble-family sorrow
- Genesis 3:17–18 — cursed ground as the first instantiation of the noble-family pattern
- Psalm 96:11–13 — creation’s anticipatory joy as the positive image of the parable’s grief
- Revelation 21:1 — new heaven and new earth as the eschatological resolution of the parable
- Sirach 36:1–7 — corporate prayer for universal divine sovereignty
- Romans 8:26–27 — Spirit interceding through Creation’s groanings as the parallel for Luisa giving voice to all things
- Colossians 1:24 — filling up what is lacking as the participatory completion structure
- Revelation 5:8 — golden bowls full of the prayers of the saints as the eschatological form of the chorus
- Zephaniah 3:9 — all peoples given one pure language to call upon the LORD
ADDITIONS — HERS
- Revelation 10:7 — Hogan invokes this for “the time of waiting is over” / “tired of waiting.” She reads the seventh-trumpet mystery-fulfillment as the eschatological signal that the waiting period concludes. Stage One identified Revelation 10:6 (the “no more delay” oath) as the more direct citation. See citation correction below.
VIP / SPECIAL DESIGNATIONS
No VIP designation by Hogan for this entry.
STAGE TWO SYNTHESIS
The entry’s dominant biblical imagination is the cosmic-teleological: all of Creation and Redemption are disclosed as having the Fiat Kingdom as their interior purpose, origin, and substance, with the two-stage progression of the round as the formal method by which the soul exercises the possession-rights that love confers. The primary load-bearing convergence is Romans 8:19–22 (creation groaning and waiting) for the noble-family parable; Ephesians 1:9–11 and Colossians 1:16 (the teleological orientation of all things toward the fullness-of-time gathering) for the Fiat-as-origin doctrine; and Numbers 23:19 / Isaiah 46:10 for the divine purposive immutability. Hogan’s commentary contributes the Revelation 10 eschatological signal and provides hermeneutical framing for the round’s two-stage structure as a model of spiritual progression available to all.
Cross-Entry Synthesis
Volume 20 — October 24, 1926 “How there is nothing more holy and bearer of every happiness than the Divine Will. How Creation and Redemption and all of their acts serve to establish the Kingdom of the Supreme Fiat.”
The Two-Stage Round — From Love/Know/Possess to Kingdom-Intercession
The entry’s opening reflection on the evolution of Luisa’s round introduces the most formally structured account of the round’s developmental logic in the corpus. Stage One grounds the two-stage progression in Matthew 13:44 (the hidden treasure acquired by purchase of the whole field), 1 Corinthians 3:21–23 (all things belonging to the one who belongs to Christ), and Colossians 3:3 (life hidden with Christ). Hogan develops the same progression at the experiential and pastoral level — know, love, possess, then direct — without supplying the parabolic or Pauline doctrinal framework.
The complementarity is instructive. Hogan reads the progression as a model for all practitioners: first come to know God’s works, then love them, then possess them, then ask the greatest good within them. Stage One’s Matthew 13:44 grounds why the possession gives the right to direct: the man who buys the field has not merely paid for the treasure but for the whole field — everything in it belongs to him. The soul who has loved and known and possessed the works of Creation and Redemption has, by that possession, acquired the right to dispose of them — to make them “do and say whatever you want.” The two citation streams are complementary: Hogan provides the experiential stages, Stage One provides the doctrinal account of why stage two’s rights flow necessarily from stage one’s possession.
Creation and Redemption Ordered Toward the Fiat
The entry’s central theological claim — that the Fiat Kingdom is the origin, substance, and life of all that God did in Creation and Redemption — receives its most comprehensive scriptural grounding from Stage One’s convergence of Ephesians 1:9–11, Colossians 1:16, Hebrews 2:10, Isaiah 46:10, Numbers 23:19, and Romans 8:28–30. Together these passages establish the claim from multiple angles: (1) all things were created for Christ (Colossians 1:16) — including the Fiat’s interior aspiration in each act; (2) the fullness-of-time gathering of all things in Christ (Ephesians 1:9–11) is the Fiat Kingdom toward which all prior works press; (3) the suffering of Redemption was ordered toward the bringing of many sons to glory (Hebrews 2:10) — not its own end but the path; (4) the divine counsel stands and all purpose is accomplished (Isaiah 46:10, Numbers 23:19) — the Fiat Kingdom will come because the divine purpose is immutable.
Hogan develops this movement in its pastoral implications — “God doesn’t change his mind as human beings do; all his decisions are ab aeterno” — and draws the practical conclusion: once God has set himself a purpose, all opposition is futile. Stage One and Hogan are fully complementary here. The entry’s doctrinal claim (“once God has set Himself a purpose, He must and can obtain the intent”) is grounded by Stage One’s scriptural authorities and demonstrated by Hogan’s pastoral application. The convergence of Numbers 23:19 and Isaiah 46:10 on the same point marks this as one of the load-bearing anchors of the entry.
The entry also advances the TGF-1 doctrine — “In Creation it was the kingdom of the Fiat that I wanted to establish… And also in the kingdom of Redemption, all of my acts, my very Life, their origin, their substance — deep within them, it was the Fiat that they asked for” — with new interiority-language that the prior TGF-1 registers had not deployed. The image of looking inside each tear to find the Fiat asking for its own Kingdom is the most intimate TGF-1 formulation yet: not the three works named structurally as ordered toward the Fiat, but each individual act disclosed as bearing the Fiat as its interior aspiration. Ephesians 1:9–11 and Colossians 1:16 are the governing scriptural anchors.
The Noble Family Parable — Creation Tired of Waiting
The parable of the noble family constitutes a new IAD-1 register that Stage One grounds in Romans 8:19–22, Isaiah 24:4–6, and Genesis 3:17–18 — a register confirmed by Hogan’s citation of Romans 8:19. The convergence on Romans 8:19 marks it as the primary doctrinal anchor for this movement.
The difference in angle between the two citation streams illuminates distinct dimensions of the same reality. Hogan’s Romans 8:19 citation emphasizes the waiting and the recovery: creation will recover when the human race gets up again, and only when man returns as a true child of God can the rest of creation recover. This is the restorative perspective. Stage One’s Isaiah 24:4–6 adds the mourning-under-the-inhabitants perspective: the earth is not merely waiting passively but is actively mourning, bearing the mark of the transgression. Stage One’s Genesis 3:17–18 anchors both in the founding event: the ground was cursed not for its own act but because of Adam’s — the first instance of the noble-family pattern.
The parable introduces a new IAD-1 form distinct from all prior corpus registers. The September 15 form was the divine heart overcome with sorrow and love simultaneously. The October 6 form was the DW’s own continuous martyrdom of DW-lives cut off. The October 17 form was cosmic-isolation — the DW reigning in all creation yet finding no companion. The October 24 form is sorrow-distributed-into-all-Creation: not concentrated in the divine heart but spread across the entire created order as a constant grief. All of Creation bears the mark of the one child’s disgrace and prays together for the Kingdom because they cannot bear his absence from their nobility any longer. Revelation 21:1 (new heaven and earth) marks the eschatological resolution; Psalm 96:11–13 (the trees singing for joy) marks the joy that will replace the sorrow when the Kingdom arrives.
Luisa Entering Creation’s Midst — Making All Pray in Chorus
The concluding movement develops the most formal account of RPT-1’s intercessory logic: Creation is tired, praying, sorrowing — when Luisa enters and “makes all ask,” the delight of all Creation is aroused because “the end of their sorrow is near.” Stage One grounds this in Romans 8:26–27 (the Spirit interceding through Creation’s groanings), Colossians 1:24 (filling up what is lacking), and Revelation 5:8 (golden bowls full of the saints’ prayers). Hogan develops it at the pastoral and missional level: all who are living in the DW should do this round and ask all that God has done in Creation and Redemption to join in praying for the new era — the cumulative intercessory power of all these voices will hasten the Kingdom.
The two citation streams converge on the same structural claim but illuminate it from different directions. Stage One’s Romans 8:26–27 establishes the doctrinal logic: the Spirit gives voice to what Creation is already groaning for — Luisa’s role in the round is the Spirit’s own role made creaturely and active. Hogan’s pastoral application turns this into an invitation: the round is not Luisa’s exclusive mission but the form of prayer proper to all DW souls. The “filled to the brim” language connects to Colossians 1:24’s filling-up structure: the acts needed before the Celestial Father are a specific quantity, and the round is the instrument by which that filling occurs.
Synthesis
The dominant biblical imagination at work in this entry is the cosmic-teleological, operating through the two central traditions of Pauline teleology (Ephesians 1:9–11, Colossians 1:16, Romans 8:19–22, 28–30) and OT purposive immutability (Isaiah 46:10, Numbers 23:19). These two traditions establish, from complementary directions, the same foundational claim: all that God did was done for the Fiat, and what God set out to do from the beginning cannot be undone.
Three findings of greatest theological significance. First, the two-stage round progression — love/know/possess followed by Kingdom-intercession — is grounded in Matthew 13:44’s acquisition-logic: stage-one possession confers stage-two rights, and the one who has bought the field has the right to all that is in it. This is the most formally articulated account of why the soul who has done the possession-work of the round has the authority to direct all Creation and Redemption in prayer. Second, the interior-Fiat claim — “if you could look into each one of my tears, each drop of my Blood, each pain… you would find, within them, the Fiat which they were asking for” — extends the TGF-1 doctrine to its most intimate formulation: not the three works as structures but each individual act as a bearer of the Fiat’s own aspiration. Third, the noble-family parable introduces a new IAD-1 register in which the sorrow is not concentrated in the divine heart but distributed across all Creation — the entire created order in constant grief because of the one dishonored child, praying together for his restoration to nobility. Romans 8:19–22 is the direct scriptural parallel and the entry’s primary doctrinal anchor for this form.
Observation Notes
See this note in volume context →
20-1926-10-24
RPT-1 — / most formally articulated two-stage progression in corpus: “I was doing my usual round in the Divine Volition, and in each thing I placed my ‘I love You’, asking that the Kingdom of the Fiat may come.” Confirmed round-enactment. The entry additionally delivers the most formally articulated account of the round’s developmental logic in the corpus: Stage 1 (love / know / possess the works) gives the soul the right over the works; Stage 2 (after possession, ask for the greatest good — the Kingdom) exercises that right. Jesus explains the stage-one “I love You” period as the deliberate acquisition of possession-rights: “love might give you the right to possess them, and to make them do and say whatever you want.” Twenty-seven confirmed diary-text appearances.
IAD-1 — sorrow-distributed-into-all-Creation register: The noble-family parable introduces a new IAD-1 form distinct from all prior corpus registers. Prior forms: heart-overcome-with-sorrow-and-love (September 15), continuous-martyrdom-of-DW-lives-cut-off (October 6), cosmic-isolation / creation-filled-but-empty (October 17). The October 24 form distributes the sorrow across the entire created order: “all Creation and all of my works done in Redemption are as though tired of waiting… The whole family has a constant sorrow.” The grief is not concentrated in the divine heart but borne by all Creation as a corporate wound — the noble family in perpetual dishonor because of the one degraded member. Romans 8:19–22, Isaiah 24:4–6, Genesis 3:17–18 governing.
TGF-1 — interior-Fiat / most intimate formulation: “If you could look into each one of my tears, each drop of my Blood, each pain, and all of my works, you would find, within them, the Fiat which they were asking for.” Prior TGF-1 registers named the three works structurally as ordered toward the DW Kingdom. This entry extends the doctrine to the level of each individual act bearing the Fiat as its interior aspiration — not the structure but the interior of each tear, drop of blood, and pain contains the Kingdom-prayer. This is the most intimate TGF-1 formulation in the corpus. Ephesians 1:9–11, Colossians 1:16 governing.