This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
22-1927-09-14 Biblical Resonance Analysis
Volume 22 — September 14, 1927 “How God is jealous of the acts which are done in the Divine Will. Grace is the bilocated life of God. How Our Lord calls the soul to follow His acts.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
God’s Jealous Circle Around the Soul: Acts in the DW Kept Within God
“The soul who operates in my Divine Will operates in God Himself, and her acts remain in Him. The sea which you see is the Supreme Being who, jealous of anything holy that can be done in my Volition, extends the endless sea of His Being around the soul, in order to receive her acts, and He keeps them within Himself as the soul’s tiny little sea of her acts done in His Divine Will. Our satisfaction and love for one who lives in Our Divine Volition is such and so great, that as We see her operate, We lower Ourselves to her, forming a circle around her to let her operate within Ourselves. And she rises up to Us, and her acts take their place together with Our acts, delighting Us and glorifying Us as We delight and glorify Ourselves.”
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 soul who operates in the DW operates in God himself — Acts 17:28 is the foundational doctrinal ground. The entry gives the image’s experiential content: the endless sea of the Supreme Being forming a circle around the soul, the soul operating within God and rising toward him, is the “live and move and have our being” made visible. Direct doctrinal parallel
1 John 1:5 — “This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all.” The sea made of light — “while it seemed it was made of water, was made of light” — is the Supreme Being who is light in his very nature. The DW soul’s tiny sea of acts is formed within the sea of divine light; her acts remain in the One who is light and in whom there is no darkness. Direct doctrinal parallel
Psalm 36:8–9 — “They shall be abundantly satisfied with the abundance of your house. You will make them drink of the river of your pleasures. For with you is the spring of life. In your light we will see light.” The soul’s acts placed within the sea of God, delighting him as he delights himself — the feast from the river of delights and the fountain of life in whose light all light is seen. Affective/meditative
John 17:21–23 — “that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory which you have given me, I have given to them, that they may be one, even as we are one, I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me.” God forming a circle around the soul, she rising to him, her acts taking their place among God’s acts — the John 17 mutual indwelling taken to its most intimate experiential form. The DW soul’s acts glorifying God “as We delight and glorify Ourselves” is the interior participation in Trinitarian life that John 17 names as the goal. Christological/Trinitarian
Colossians 3:3 — “For you died, and your life is hidden with Christ in God.” The soul’s acts remaining in God, kept within him as the tiny little sea — her life hidden in God is the acts placed within the sea of the Supreme Being and enclosed within him. Direct doctrinal parallel
Philippians 2:13 — “For it is God who works in you both to will and to work for his good pleasure.” God lowering himself to form a circle around the soul so that she operates within him — the divine condescension and the human operating from within the divine is the Philippians 2:13 principle stated in image-form: God working in the soul by enclosing her within himself. Direct doctrinal parallel
Revelation 4:10–11 — “the twenty-four elders … worship him who lives forever and ever, … saying, “Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things,” The soul’s acts delighting and glorifying God “as We delight and glorify Ourselves” — the creaturely acts entering the divine self-glorification — is the worship of Revelation 4:10–11 at its most intimate: not external adoration but creaturely acts taken into the divine delight itself. Typological
Grace as the Bilocated Life of God
“In each act that my Celestial Mama did for Me – and they were continuous – I repaid Her with a degree of graces, because I do not let Myself be beaten nor surpassed by the acts of creatures – I am insuperable. If my dear Mama gave Me love, acts, steps, words - I, in each degree of grace, gave Her a divine life, because grace is nothing other than the bilocated life of God which gives itself to creatures. What a great difference between an act which a creature can give and a divine life which God gives at each of their acts. So, the Queen of Heaven was immensely rich, with so many divine lives which She received at each instant; and She used them to form the cortege, to honor, to love, with divine lives, Her Son, Her Jesus, Her All.”
John 1:16 — “From his fullness we all received grace upon grace.” The inexhaustible grace-giving — at each of Mary’s acts, a degree of grace (a divine life) was given — is the Johannine fullness from which grace upon grace flows. “I do not let myself be beaten nor surpassed” names the principle: the divine fullness cannot be outgiven. Direct doctrinal parallel
2 Peter 1:4 — “by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.” Grace as “the bilocated life of God which gives itself to creatures” is 2 Peter 1:4’s partaking of the divine nature stated in its most concentrated form: not merely participation in divine attributes but the divine life itself bilocating into the creature at each act. Direct doctrinal parallel
Colossians 1:27 — “to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” Grace as Christ in you — the bilocated divine life dwelling within — is the Colossian “mystery”: not an abstraction but the actual divine life placed in the soul at each act done for God. Direct doctrinal parallel
Luke 1:28 — “Having come in, the angel said to her, “Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!” Mary as κεχαριτωμένη — full of grace — is here specified by the entry as full of divine lives: at each instant she received a divine life, becoming “immensely rich.” The Annunciation greeting names the accumulated condition; the entry names the mechanism. Direct doctrinal parallel
2 Corinthians 8:9 — “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.” Mary becoming “immensely rich with so many divine lives” is the enrichment 2 Corinthians 8:9 describes: the divine wealth, though the Son lowered himself to a manger, flowing into the one who served him, producing immeasurable spiritual riches. Direct doctrinal parallel
Why Jesus Calls the Soul to Follow His Acts
“I want your acts, your love, together with that of my Mother, and that all my acts be followed by yours, so that I may give to you too, as many degrees of grace for as many acts as you do for Me… My Will is not inferior to my Humanity, and therefore It deserves the same honors that my inseparable Mama gave Me; and this is why I want your acts following mine – that I may give you my divine life as many times.”
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,” Following all of Christ’s acts — his tears, his cold, his suckling, his kisses — with accompanying love and petition is the creaturely side of filling up what is lacking: not deficiency in the redemptive acts but the creaturely accompaniment each act calls for. Direct doctrinal parallel
Hebrews 11:39–40 — “These all, having been commended for their faith, didn’t receive the promise, God having provided some better thing concerning us, so that apart from us they should not be made perfect.” “All my acts be followed by yours” — no act of Christ’s earthly life is to be left without the soul’s accompanying act. The completion-principle of Hebrews 11:39–40 governs: each act is completed only when the creaturely response joins it in the DW. Direct doctrinal parallel
Galatians 2:20 — “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me.” The soul who follows all of Christ’s acts step by step, receiving a divine life at each — her acts merged with his, his life given at each response — is the Galatians 2:20 union in its most active temporal form: not merely the life lived but every individual act bound to the corresponding act of Christ. Direct doctrinal parallel
Romans 8:32 — “He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things?” “I do not let Myself be beaten nor surpassed by the acts of creatures — I am insuperable.” The divine insuperability — unable to be outdone by any creaturely generosity — is the positive form of Romans 8:32: the One who gave the Son for all cannot respond to the soul’s acts with less than everything. Direct doctrinal parallel
1 Corinthians 15:10 — “But by the grace of God I am what I am. His grace which was given to me was not futile, but I worked more than all of them; yet not I, but the grace of God which was with me.” The divine life given at each act — grace upon grace, divine life upon divine life — and the soul’s use of it (as Mary used hers to form the cortege of divine lives) is the Pauline formula: grace not received in vain but bearing fruit proportionate to the divine life poured in. Affective/meditative
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Both streams converge on the central identification of grace as the bilocated divine life — Hogan’s explicit formulation (“grace is nothing other than the outpouring of God into us, enabling us to do what we can’t do”) and Stage One’s 2 Peter 1:4 / Colossians 1:27 / John 1:16 anchors converge on the same doctrinal center. Both streams identify the Jesus-Mary-Luisa parallel as the entry’s governing ecclesial claim: Hogan names it explicitly (“she was doing to Jesus in his lifetime what Luisa is doing now in her lifetime”), and Stage One’s EML-1 register captures the same structure.
DEVIATIONS
Hogan does not supply scriptural citations for any of the three movements, working entirely in pastoral-theological exposition. Stage One supplies the full scriptural framework across all three movements. The absence of deviation in identification — Hogan articulates the same doctrinal content Stage One identifies scripturally — produces complete complementarity: the two streams require each other to be theologically complete.
ADDITIONS — MINE
- Acts 17:28 — operating in God himself as the doctrinal ground for the sea-of-being image
- 1 John 1:5 — God is light as the ground for the sea-made-of-light
- Psalm 36:8–9 — the river of delights and fountain of life as the affective anchor
- John 17:21–23 — Trinitarian mutual indwelling as the model for the soul’s acts taken into divine delight
- Colossians 3:3 — life hidden with Christ in God as the ground for acts remaining in God
- Philippians 2:13 — God working in you to will and work as the divine-lowering-to-form-a-circle principle
- Revelation 4:10–11 — creaturely acts entering the divine self-glorification
- John 1:16 — grace upon grace from the divine fullness
- 2 Peter 1:4 — partakers of the divine nature as the bilocated-life principle
- Colossians 1:27 — Christ in you as the bilocated divine life
- Luke 1:28 — Mary full of grace as the condition of receiving a divine life at each instant
- 2 Corinthians 8:9 — divine poverty producing creaturely richness
- Colossians 1:24 — filling up what is lacking as the principle for following all of Christ’s acts
- Hebrews 11:39–40 — no act of Christ’s life left without creaturely accompaniment
- Galatians 2:20 — union with Christ at the level of each individual act
- Romans 8:32 — divine insuperability as the Pauline form of “I cannot be beaten”
- 1 Corinthians 15:10 — grace not received in vain
ADDITIONS — HERS
Hogan’s most significant addition is the ecclesial application of the Mary-Luisa parallel to all believers: “when all of us join Luisa and join our Blessed Mother in giving Jesus all of these divine lives, we are making it possible for him to return to live on the earth to begin his new era of divine holiness.” This applies the entry’s teaching to the collective mission of the Church, identifying all souls living in the DW as participants in the same economy. The implicit scriptural background is Revelation 21:1–5 and Matthew 6:10. She also provides the closing attestation: “Luisa’s reaction to this at the end of this volume is, may everything be for the glory of God and the triumph of his kingdom” — confirming this entry as the volume’s explicit close.
VIP / SPECIAL DESIGNATIONS
No VIP designation in this entry.
STAGE TWO SYNTHESIS
The entry’s dominant biblical imagination is Johannine-Pauline. John 17:21–23, 1 John 1:5, and John 1:16 govern the first two movements from the Johannine side: the soul operating in God, the sea of divine light, and the grace-upon-grace from the divine fullness. Philippians 2:13, 2 Peter 1:4, Colossians 1:27, and Colossians 3:3 supply the Pauline framework: God working in the soul by enclosing her, the divine life given as grace, Christ in you as the bilocated life, the life hidden in God. The third movement is governed by Colossians 1:24 and Hebrews 11:39–40: the creaturely acts following Christ’s acts are not supplementary but necessary — the completion-principle that no act of Christ’s life should be left without creaturely accompaniment in the DW. The formal definition of grace as “the bilocated life of God which gives itself to creatures” is the entry’s most theologically precise contribution and its most load-bearing doctrinal claim.
Cross-Entry Synthesis
Volume 22 — September 14, 1927 “How God is jealous of the acts which are done in the Divine Will. Grace is the bilocated life of God. How Our Lord calls the soul to follow His acts.”
Three movements close Volume 22: the endless sea of God encircling the soul’s tiny acts in the DW; the formal definition of grace as the bilocated divine life given at each creaturely act; and the call to follow all of Christ’s acts step by step so as to receive a divine life at each. The three movements build on the volume’s preceding entry (September 8’s deposit-in-Mary and forty-days structure) to arrive at the individual soul’s participation in the same economy: the act done in the DW is kept within God, responded to with a divine life, and extends the cortege that Mary formed for Jesus’s Humanity to the DW itself.
God’s Jealous Circle: Acts in the DW Kept Within God
The combined citations — Acts 17:28, 1 John 1:5, Psalm 36:8–9, John 17:21–23, Colossians 3:3, Philippians 2:13, and Revelation 4:10–11 — establish the first movement’s full theological structure. Acts 17:28 is the governing doctrinal anchor: the soul who operates in the DW operates in God himself, and her acts remain in him, because in him all things live, move, and have their being. 1 John 1:5 supplies the image’s doctrinal ground: the sea made of light is the God who is light; the soul’s acts placed within the sea are placed within the One in whom there is no darkness.
John 17:21–23 provides the relational framework: the mutual indwelling of Father and Son extended to the soul — God lowering himself to form a circle, the soul rising to him, her acts taking their place among God’s acts — is the Trinitarian oneness Jesus prays for, actualized through the DW. Revelation 4:10–11 adds the doxological register: the soul’s acts delighting God “as We delight and glorify Ourselves” is the creaturely entry into the divine self-glorification itself, not merely offering praise to God from outside but participating in the inner life of divine delight.
Colossians 3:3 (life hidden with Christ in God) and Philippians 2:13 (God working in you to will and to work) together frame the condescension-and-ascent dynamic: God lowering (Philippians 2:13) and the soul’s life hidden in God (Colossians 3:3) are the two movements of the entry’s sea image — the divine sea extending downward, the tiny creaturely sea rising upward, enclosed within the one immensity. Hogan does not supply these anchors, articulating instead the pastoral wonder: “absolutely surrounded by the supreme being himself… he descends, we rise.”
Grace as the Bilocated Life of God
The combined citations — John 1:16 (grace upon grace from the divine fullness), 2 Peter 1:4 (partakers of the divine nature), Colossians 1:27 (Christ in you), Luke 1:28 (Mary full of grace), and 2 Corinthians 8:9 (divine poverty producing creaturely richness) — establish the entry’s most theologically precise claim: grace is not a quality or power distributed to creatures but the divine life itself bilocating, giving itself to the soul at each of her acts.
John 1:16 governs: from the divine fullness, grace upon grace — the inexhaustibility of the giving corresponds to the entry’s “I do not let myself be beaten nor surpassed.” The divine fullness cannot be reduced by the giving; at each of Mary’s acts, a full divine life was placed in her, not a portion. 2 Peter 1:4 (partakers of divine nature) and Colossians 1:27 (Christ in you) name the content: partaking of the divine nature is receiving the bilocated divine life; Christ in you is that life’s interior form. The definition of grace as bilocated life connects DVB-1 (bilocation theology) and NBD-1 (divine births) in their most formally integrated statement: grace is the mechanism of both — the divine life bilocating into the soul and being born there.
Hogan’s most precise pastoral formulation — “grace is nothing other than the outpouring of God into us, enabling us to do what we can’t do” — is the kerygmatic form of 2 Peter 1:4 and Colossians 1:27 without the formal bilocation-language. Luke 1:28 (Mary full of grace) and 2 Corinthians 8:9 (divine poverty enabling creaturely richness) complete the picture: Mary’s fullness of grace was a fullness of received divine lives at each instant; the Son’s kenotic poverty (the manger, the tears, the cold) was the occasion for the divine richness flowing into the one who served him.
Following All of Christ’s Acts: The Completion Principle
The combined citations — Colossians 1:24, Hebrews 11:39–40, Galatians 2:20, Romans 8:32, and 1 Corinthians 15:10 — establish the third movement’s theological structure. Colossians 1:24 governs the first dimension: following all of Christ’s acts — tears, cold, suckling, kisses — with accompanying love is the creaturely filling-up of what each act calls for. Hebrews 11:39–40 provides the completion-principle: no act of Christ’s earthly life is to be left without the creaturely act that completes it; “apart from us they should not be made perfect” is stated here not of the saints of the OT but of all of Christ’s earthly acts awaiting the DW soul’s accompaniment.
Galatians 2:20 is the synthesis: the soul following each of Christ’s acts step by step, receiving a divine life at each, is the Galatians 2:20 union in its most temporally comprehensive and granularly active form. Not only the life generally lived in Christ but each individual act — the infant’s tear, the drop of milk, the wailing in the cold — receives the soul’s corresponding love, and God responds with a divine life each time. Romans 8:32 grounds the divine insuperability: the One who did not spare the Son will not be outdone in generosity by the soul who follows each act. 1 Corinthians 15:10 closes: grace not received in vain — Mary used her immense divine richness to form the cortege of divine lives around Jesus; the DW soul is called to the same.
The EML-1 register is at the center of this movement: “I want your acts, your love, together with that of my Mother” — Jesus explicitly conjoining Luisa with Mary in the same act-following economy. The DW is not inferior to the Humanity; it deserves the same honors. The honors Mary gave the Humanity (love, acts, steps, words received with a divine life at each) are now called for in relation to the DW itself. The entry closes Volume 22 with the most direct statement of Luisa’s mission: following all of Christ’s acts so that every act of his earthly life has its corresponding human love, and that love receives in return the bilocated divine life that is grace.
Synthesis
The dominant biblical imagination is Johannine-Pauline. John 17:21–23 and 1 John 1:5 govern the first movement’s image; John 1:16 and 2 Peter 1:4 govern the definition of grace; Colossians 1:24 and Hebrews 11:39–40 govern the completion-principle. Three findings carry the greatest theological weight. First, the formal definition of grace as the bilocated divine life: this is the entry’s most precise doctrinal contribution, integrating DVB-1 and NBD-1 in a single formula — grace is the mechanism by which the divine life bilocates and is born in the soul at each act. Second, God’s jealous encircling of the soul’s DW acts: the divine condescension (Philippians 2:13) and the creaturely ascent (John 17:21) produce not merely proximity but a mutual circulation of delight — the soul’s acts “glorifying God as he glorifies himself,” the most intimate statement of GCM-1 in the corpus. Third, the completion-principle of Hebrews 11:39–40 applied to Christ’s own earthly acts: no act of the infant Jesus — not a tear, not a drop of milk — is to be left without the DW soul’s accompanying love; the entire economy of the Incarnation calls for this creaturely completion, and Mary’s response is the paradigm.
Volume 22 closes: “May everything be for the glory of God and for the triumph of the Kingdom of the Supreme Fiat. Deo Gratias.”
Observation Notes
See this note in volume context →
22-1927-09-14
DVB-1 new register — grace-as-bilocated-divine-life / most-formally-defined / doctrinal-integration-of-bilocation-and-grace: “Grace is nothing other than the bilocated life of God which gives itself to creatures. What a great difference between an act which a creature can give and a divine life which God gives at each of their acts.” This is DVB-1’s most formally defined statement in the corpus and the most explicit integration of bilocation theology with the traditional category of grace: grace is not a quality infused but the divine life itself bilocating into the soul at each of its acts done for God. The entry also constitutes an NBD-1 register: each act of the DW soul draws a divine life (bilocated) from God, which is then “born” in the soul — the mechanism connecting DVB-1 and NBD-1. Governing anchors: John 1:16; 2 Peter 1:4; Colossians 1:27; Luke 1:28.
GCM-1 new register — jealous-encircling / divine-lowering-to-receive-DW-acts / most-condescending: “God, jealous of anything holy that can be done in my Volition, extends the endless sea of His Being around the soul, in order to receive her acts, and He keeps them within Himself… We lower Ourselves to her, forming a circle around her to let her operate within Ourselves. And she rises up to Us, and her acts take their place together with Our acts.” Most condescending GCM-1 register in the corpus: God not merely centralizing his attention on the DW soul but actively lowering himself, forming a circle, enclosing her within himself to receive her tiny sea of acts. Governing anchors: Acts 17:28; John 17:21–23; Philippians 2:13; Revelation 4:10–11.
EML-1 new register — I-want-your-acts-together-with-my-Mother / most-directly-conjoint-mission-statement: “I want your acts, your love, together with that of my Mother, and that all my acts be followed by yours… My Will is not inferior to my Humanity, and therefore It deserves the same honors that my inseparable Mama gave Me.” Most directly conjoint EML-1 statement in the corpus: Jesus explicitly asking for Luisa’s acts in conjunction with Mary’s, in the same economy of following the same acts. The DW deserves the same honors the Humanity received — Luisa’s mission stated in terms of parallel to Mary’s. Governing anchors: Colossians 1:24; Hebrews 11:39–40; Galatians 2:20.
RPT-1 eighty-— following-Creation-acts-into-Redemption-acts / infancy-step-by-step: “I was following the Divine Will in everything It has done in Creation, to then follow the acts of Redemption, and my adored Jesus made present to me what He had done in coming upon earth, and I followed Him, step by step.” Round explicitly named, extending from Creation into Redemption and specifically into the Infancy acts (tears, milk, cold). Eighty-third confirmed. Governing anchors: Colossians 1:17; Ephesians 1:9–11; Hebrews 11:39–40.