This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
24-1928-10-03 Biblical Resonance Analysis
Volume 24 — October 3, 1928 “Exchange between Jerusalem and Rome. In creating man, God placed as many seeds of happiness in him for as many things as He created.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
The Jerusalem-Rome Exchange — Redemption Given, Kingdom Returned
“If Rome has the primacy of my Church, she owes it to Jerusalem, because the beginning of Redemption was precisely in Jerusalem… Now there will be an exchange: if Jerusalem gave to Rome the life of religion and therefore of Redemption, Rome will give to Jerusalem the Kingdom of the Divine Will… And not only Jerusalem, but all of the other nations will receive from Rome the great gift of the Kingdom of my Fiat, the first criers of It, Its gospel – all full of peace, of happiness and of restoration of the creation of man.”
Romans 11:11–15 — “Now if their fall is the riches of the world, and their loss the riches of the Gentiles, how much more their fullness! For I … For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?” The entry’s exchange structure maps directly onto Romans 11’s theology of Israel’s rejection and eventual reception: Jerusalem’s rejection of Redemption led to the riches of Rome (Gentile primacy); Rome’s gift of the DW Kingdom back to Jerusalem will be the occasion of her reconciliation and the reception of “life from the dead.” Direct doctrinal parallel
Romans 11:25–26 — “For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, and so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob.” The “fullness of the Gentiles” received from Jerusalem — Redemption flowing through Rome to the nations — corresponds to the first movement of the exchange; the subsequent “all Israel will be saved” corresponds to Jerusalem’s eventual reception of the DW Kingdom from Rome. The sequence is identical. Direct doctrinal parallel
Acts 1:8 — “But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.” The apostolic mission flowing outward from Jerusalem to Rome is the historical ground of the exchange: “the first criers of the Gospel, those who established Catholicism in Rome, were my Apostles, all from Jerusalem.” The Great Commission’s outward movement is the first term; the DW Kingdom’s return movement is the second. Direct doctrinal parallel
Luke 1:38 — “Mary said, “Behold, the servant of the Lord; let it be done to me according to your word.” Then the angel departed from her.” The Virgin of Nazareth chosen for Redemption is explicitly named as the typological anchor: “just as I chose a Virgin from the little town of Nazareth for the Redemption, so I have chosen another virgin in a little town of Italy belonging to Rome, to whom the mission of the Kingdom of the Divine Fiat has been entrusted.” The entry itself identifies the parallel. Typological
Zechariah 12:10 — “I will pour on David’s house and on the inhabitants of Jerusalem the spirit of grace and of supplication. They will look to me whom they have pierced; and they shall mourn for him as one mourns for his only son, and will grieve bitterly for him as one grieves for his firstborn.” Jerusalem’s eventual repentance — “Jerusalem will repent of her ingratitude and will embrace the life of the religion which she gave to Rome” — corresponds to Zechariah’s prophetic disclosure of the mourning and recognition of the rejected one. Typological
Isaiah 2:2–4 — “It shall happen in the latter days, that the mountain of the LORD’s house shall be established on the top of the mountains, and shall be raised above the hills; and all nations shall flow to it. Many peoples shall go and say, “Come, let’s go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.” For the law shall go out of Zion, and the LORD’s word from Jerusalem. He will judge between the nations, and will decide concerning many peoples. They shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more.” The eschatological flow of all nations to the mountain of the Lord — “not only Jerusalem, but all of the other nations will receive from Rome the great gift of the Kingdom of my Fiat” — realizes the Isaiah vision: what went out from Zion (Redemption) returns to Zion as the DW Kingdom, and all nations flow together. Typological
Galatians 4:4–5 — “But when the fullness of the time came, God sent out his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption as children.” The “fullness of time” structure — divine order in the selection of persons and places — grounds the entry’s insistence on precise correspondence: “God is completely particular about everything. Everything is divine order. Everything fits.” Virgin from Nazareth at the fullness of time; virgin from Italy at the fullness of time for the Kingdom. Direct doctrinal parallel
Matthew 28:19–20 — “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen.” The universal commission — “all of the other nations will receive from Rome the great gift of the Kingdom of my Fiat, the first criers of It, Its gospel” — is the DW-Kingdom form of the Great Commission. The first commission was given to the Apostles from Jerusalem; the second commission for the DW Kingdom is given to Luisa through Rome. Typological
Colossians 1:25–27 — “I was made a servant according to the stewardship of God which was given me toward you to fulfill the word of God, the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, … Christ in you, the hope of glory.” The DW Kingdom made known through Rome to all nations is the specific form of the mystery being “fully known”: the first criers and the gospel of the DW Kingdom are the continuation of Colossians 1:25–27’s disclosure-mandate. Direct doctrinal parallel
Seeds of Happiness — Placed in Man at Creation, Fallen Ill, Restored in the Divine Will
“In creating man, We placed in his being all the seeds of the happinesses which each created thing possessed, disposing the interior of man like a field which contained all the seeds of happinesses; so much so, that he has within himself all the tastes to be able to savor and receive into himself all the happinesses of created things… By sinning, man caused all of these seeds of happiness… to fall ill… Now, with the return of man into my Divine Fiat, the seeds will acquire health, and he will acquire the strength to assimilate and to enjoy all the happinesses present in the order of Creation. So, a contest of happiness will start for him; everything will smile at him, and man will return to be happy, as God had created him.”
Romans 8:19–22 — “For the creation waits with eager expectation for the children of God to be … the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God.” The entry’s “contest of happiness” in which “the whole of Creation, competing with them, will unleash from each created thing each of the happinesses It contains, and will pour them upon the creatures” is the specific content of Romans 8:19’s “eager longing.” When the DW-sons of God are manifest, Creation is released to pour out the happinesses it has been holding; the seeds in man are healed to receive them. Direct doctrinal parallel
Genesis 1:26–28 (paraphrase) — God creating man in his image and likeness, with dominion over all created things. The entry elaborates the inner dimension of this mandate: God did not merely give man external rule over Creation but placed within his interior “all the seeds of the happinesses which each created thing possessed.” The image-and-likeness includes a capacity for total resonance with all of Creation — a correspondential interior by design. Typological
Psalm 8:4–6 — “what is man, that you think of him? What is the son of man, that you care for him? For you have made him a little lower than the angels, and crowned him with glory and honor. You make him ruler over the works of your hands. You have put all things under his feet:” The Psalmist’s astonishment at the dignity of man — crowned with glory, given dominion over all — corresponds to the entry’s disclosure: man was not merely placed over Creation externally but equipped with the interior apparatus to taste, savor, and receive all of Creation’s happiness. The crown of glory is interior as well as external. Typological
Romans 5:12–19 — “Therefore, as sin entered into the world through one man, and death through sin, so death passed to all men because all sinned. For until the law, sin was in the world; but sin is not charged when there is no law. Nevertheless death reigned from Adam until Moses, even over those whose sins weren’t like Adam’s disobedience, who is a foreshadowing of him who was to come. But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound to the many. The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift followed many trespasses to justification. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous.” The illness of the seeds of happiness through sin is the entry’s specific rendering of Romans 5:12’s mechanism: Adam’s sin did not merely introduce moral disorder but corrupted the very interior tasting-apparatus by which man was meant to receive Creation’s goods. The “seeds to fall ill” corresponds to “death spread to all men” at the deepest interior level. Direct doctrinal parallel
Genesis 3:17–18 — “Cursed is the ground because of you… thorns and thistles it shall bring forth for you.” The post-Fall condition of food converted into heaviness, nausea, endurance rather than enjoyment — “food itself converts into pain” — corresponds to the curse of Genesis 3: what was meant to be enjoyed is now experienced through toil and bitterness. Typological
Wisdom 1:14 — “For he created all things that they might have being. The generative powers of the world are wholesome, and there is no poison of destruction in them, nor has Hades royal dominion upon earth;” The wholesome generative forces of Creation — placed there so that the creature might enjoy and profit from them — correspond to “the seeds of the happinesses which each created thing possessed” placed in man. The Wisdom text confirms that the original order was one of pure gift and wholesome enjoyment. Direct doctrinal parallel
Ezekiel 36:26–27 — “I will also give you a new heart, and I will put a new spirit within you. I will take away the stony heart out of your flesh, and I will give you a heart of flesh. I will put my Spirit within you, and cause you to walk in my statutes. You will keep my ordinances and do them.” The interior restoration — a new heart capable of true reception — corresponds to the healing of the seeds: the DW entering man restores the interior capacity to receive and savor all that Creation holds in reserve. Direct doctrinal parallel
Revelation 21:1–5 — “I saw a new heaven and a new earth, … He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain any … “Behold, I am making all things new.” The eschatological restoration of Creation — “everything will smile at him, and man will return to be happy, as God had created him” — is the entry’s content in the register of Revelation 21. The new Creation is the restoration of the original design: man’s seeds of happiness healed, Creation freed to pour out its happinesses. Typological
1 Corinthians 15:42–44 — “body is sown perishable; it is raised imperishable. It is sown … It is sown a natural body; it is raised a spiritual body.” The restoration of the seeds of happiness through the DW corresponds to the resurrection body’s capacity — the transformation from the natural body that tastes only weakly to the spiritual body capable of the full enjoyment of all created goods. Typological
Song of Songs 2:3–5; 7:13 (translation pending) — “As an apple tree among the trees of the forest, so is my beloved among the young men. With great delight I sat in his shadow, and his fruit was sweet to my taste… The mandrakes give forth fragrance, and beside our doors are all choice fruits, new as well as old, which I have laid up for you.” The Bride’s delight in tasting and savoring all that the Beloved has prepared — the contest of fragrances, flavors, and fruits reserved for the beloved — is the Song’s register of the “contest of happiness” when Creation releases all its stored goods for the DW-soul. Affective/meditative
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Romans 8:19 / Movement 2: Both Stage One and Hogan identify Romans 8:19–22 as the governing anchor for the Creation-releasing-happinesses passage. Hogan cites it explicitly: “here you have Romans 8:19 fulfilled — that the sons of God at long last have stood up and creation can be restored to its original as well.” Stage One identifies the same passage as a direct doctrinal parallel. Load-bearing anchor confirmed.
Luke 1:38 / Movement 1: Both identify the Virgin of Nazareth as the explicit typological anchor for Luisa’s mission, following the entry’s own naming of the parallel. Load-bearing anchor confirmed.
Acts 1:8 (implicit) / Movement 1: Both identify the apostolic mission from Jerusalem to Rome as the historical ground of the exchange. Hogan develops this at some length historically; Stage One identifies it formally.
DEVIATIONS
None significant. Hogan concentrates on Movement 1 historically/pastorally and Movement 2 with Romans 8:19.
ADDITIONS — MINE
- Romans 11:11–15 — trespass means riches for the Gentiles / acceptance means life from the dead
- Romans 11:25–26 — partial hardening until the fullness of the Gentiles / all Israel will be saved
- Zechariah 12:10 — spirit of grace poured on Jerusalem / mourning for him they pierced
- Isaiah 2:2–4 — all nations flowing to the mountain / word going forth from Jerusalem
- Galatians 4:4–5 — fullness of time / divine precision in selection
- Matthew 28:19–20 — the Great Commission as the DW Kingdom’s universal mandate
- Colossians 1:25–27 — mystery hidden for ages now revealed
- Genesis 1:26–28 — image and dominion as the creational ground for the seeds
- Psalm 8:4–6 — man crowned with glory and given dominion
- Romans 5:12–19 — sin spreading death through all creation
- Genesis 3:17–18 — curse of the ground / food converted into pain
- Wisdom 1:14 — wholesome generative forces of the world
- Ezekiel 36:26–27 — new heart and new spirit restoring interior capacity
- Revelation 21:1–5 — new creation / making all things new
- 1 Corinthians 15:42–44 — natural to spiritual body / perishable to imperishable
- Song of Songs 2:3–5; 7:13 — the bride savoring the beloved’s prepared goods
ADDITIONS — HERS
Hogan’s identification of the Jerusalem-Rome exchange as the occasion for Israel’s conversion to Catholicism (“Israel will become Catholic”) draws on the implicit Pauline logic of Romans 11 without explicitly citing it. The pastoral application is drawn from the entry’s own disclosure; Stage One formalizes the Romans 11 background.
Hogan closes the volume with an Irish blessing — “Slán agus beannacht d’éileibh” — which is neither Scripture nor theological commentary but a personal gesture of valediction appropriate to the volume’s conclusion.
VIP / SPECIAL DESIGNATIONS
No VIP designation in this entry. Hogan explicitly closes: “That’s the end of volume 24.”
STAGE TWO SYNTHESIS
The entry’s two movements draw on complementary scriptural traditions: the Pauline theology of Israel-and-Gentiles (Romans 11:11–15, 25–26) and the apostolic commission tradition (Acts 1:8; Matthew 28:19–20; Colossians 1:25–27) carry Movement 1, while the creation-fall-restoration tradition (Romans 8:19–22; Genesis 1–3; Revelation 21) carries Movement 2. The entry achieves a remarkable double closure: as a doctrinal statement it closes the Jerusalem-Rome exchange by naming it formally; as a physical document it closes Volume 24 with “Deo Gratias” — a liturgical ending that echoes the Roman liturgy’s dismissal. Hogan’s load-bearing contribution is Romans 8:19–22 for Movement 2; Stage One provides the full Pauline-prophetic framework for Movement 1.
Cross-Entry Synthesis
Volume 24 — October 3, 1928 “Exchange between Jerusalem and Rome. In creating man, God placed as many seeds of happiness in him for as many things as He created.”
The Jerusalem-Rome Exchange — Redemption Given, Kingdom Returned
The entry opens with Luisa’s contemplation of how the DW Kingdom could come and spread, and receives in response one of the corpus’s most formally ecclesial disclosures: a theology of the exchange between Jerusalem and Rome that maps the Kingdom’s spread onto the same institutional and historical channels through which Redemption spread.
The exchange is structured in three movements: Jerusalem gave Redemption to Rome; Rome will give the DW Kingdom to Jerusalem; then all nations receive the DW Kingdom from Rome. The first movement is historical: “the first criers of the Gospel, those who established Catholicism in Rome, were my Apostles, all from Jerusalem.” Acts 1:8 grounds this — the witnesses moving from Jerusalem outward to the end of the earth. The second movement is prophetic and precise: “just as I chose a Virgin from the little town of Nazareth for the Redemption, so I have chosen another virgin in a little town of Italy belonging to Rome.” Luke 1:38 (the Virgin of Nazareth’s fiat, confirmed by both Stage One and Hogan as the load-bearing anchor) establishes the typological structure explicitly named in the entry itself.
Romans 11:11–15 and Romans 11:25–26 provide the Pauline theological architecture that the entry’s exchange realizes. The riches of the Gentiles (Rome’s reception of Redemption from Jerusalem) correspond to Romans 11:11’s “their trespass means riches for the world.” Jerusalem’s eventual reception of the DW Kingdom from Rome corresponds to Romans 11:26’s “all Israel will be saved” — the acceptance that “will mean life from the dead.” The entry’s exchange is not a novelty but the fulfillment of what Paul foresaw in embryo. Zechariah 12:10 provides the prophetic register of Jerusalem’s eventual repentance — a “spirit of grace” poured out, mourning for the one they rejected, which becomes the occasion of receiving what was promised.
The third movement — “not only Jerusalem, but all of the other nations” — is the DW-Kingdom form of the Great Commission (Matthew 28:19–20). The first commission flowed outward from the Apostles via Jerusalem through Rome to all nations; the second commission flows from Rome via Jerusalem to all nations. The symmetry is exact and architecturally deliberate. Colossians 1:25–27 names the content of this universal disclosure: “the mystery hidden for ages and generations but now revealed to his saints.” The DW Kingdom is that mystery. Its “first criers” and “its gospel” will carry it to every nation, full of “peace, happiness and restoration of the creation of man.”
Isaiah 2:2–4 casts the movement eschatologically: the mountain of the Lord established, all nations flowing to it, the word going forth from Jerusalem. What Isaiah saw as a single eschatological moment the entry historicizes as a sequential process: Jerusalem sends the word of Redemption; Rome receives and returns the DW Kingdom; all nations converge.
Seeds of Happiness — Placed at Creation, Fallen Ill, Restored in the Divine Will
The entry’s second movement provides what may be the most formally anthropological disclosure of the entire corpus: God’s design for man at Creation was not only to give him external dominion over created things but to place within his interior “all the seeds of the happinesses which each created thing possessed.” Man is not merely ruler over Creation but resonant with it — equipped with interior capacities corresponding to every form of happiness in the created order.
Genesis 1:26–28 establishes the creational ground: man made in the image and given dominion. The entry elaborates the interior dimension of this mandate — the image includes a capacity for total resonance with all created goods. Psalm 8:4–6 registers the astonishment appropriate to this dignity: crowned with glory, given dominion over all the works of God’s hands. The crown is interior as well as external. Wisdom 1:14 confirms the original order: “the generative forces of the world are wholesome, and there is no destructive poison in them” — Creation was designed as pure gift, ready to pour its goods into the creature equipped to receive them.
The Fall’s effect, in the entry’s rendering, is illness of the seeds rather than their destruction. Romans 5:12 names the mechanism — “sin came into the world through one man, and death through sin.” The entry particularizes this: Adam’s sin caused the seeds to “fall ill,” so that food “converts into pain,” nausea replaces enjoyment, and man takes food “not because he enjoys it, but in order not to die.” Genesis 3:17–18 provides the typological form: the ground cursed, thorns and thistles replacing the original abundance. The illness is not mere moral disorder but the corruption of the very receptive apparatus by which man was meant to participate in Creation’s happiness.
Romans 8:19–22 — identified by both Stage One and Hogan as the entry’s governing load-bearing anchor — discloses the restoration’s scope: “the creation waits with eager longing for the revealing of the sons of God… creation itself will be set free from its bondage to corruption.” The entry renders this concretely: “the whole of Creation, competing with them, will unleash from each created thing each of the happinesses It contains, and will pour them upon the creatures.” Creation has not lost its happinesses — it has held them in reserve, waiting. The DW heals the seeds in man so that he can receive what Creation has been longing to give.
Ezekiel 36:26–27 provides the interior-restoration template: “I will give you a new heart… I will put my Spirit within you.” The healing of the seeds corresponds to this interior renewal — not external improvement but the restoration of the receptive capacity at the deepest level. Revelation 21:1–5 places the restoration eschatologically: the new heaven and new earth in which “all things are made new” — “everything will smile at him, and man will return to be happy, as God had created him.” The contest of happiness is the realization of Revelation 21 within Creation restored.
The Song of Songs (2:3–5; 7:13) provides the affective register: the Bride savoring the Beloved and all he has laid up — “all choice fruits, new as well as old, which I have laid up for you.” When the seeds are healed, the soul in the DW enters this banquet of Creation’s stored happinesses; what the Song images erotically, the entry states doctrinally: a contest in which everything smiles.
Synthesis
The entry achieves a double closure appropriate to a volume’s final entry: it closes the immediate doctrinal sequence and it closes the entire redemptive-to-Kingdom arc that Volume 24 has developed. The Jerusalem-Rome exchange places the DW Kingdom’s dissemination within the same providential channels as Redemption — the same apostolic structure, the same pattern of virgin-chosen-in-a-small-town, the same flow from the particular to the universal — while the seeds-of-happiness disclosure closes Volume 24’s consistent theme of Creation’s withheld goods now released through the DW.
The scriptural traditions most load-bearing are the Pauline theology of Israel and Gentiles (Romans 11:11–26) for Movement 1 and the creation-fall-restoration tradition (Genesis 1–3; Romans 8:19–22; Revelation 21) for Movement 2. Romans 8:19–22 is the single most load-bearing passage across both movements: it names the mechanism by which Creation’s held happinesses are released (Movement 2) while simultaneously describing the revealing of the sons of God through which the Kingdom spreads (Movement 1).
Three findings carry particular theological weight. First, the precision of the Jerusalem-Rome exchange as a structural theological principle: the DW Kingdom spreads through the same institutional channels as Redemption, with explicit symmetry in the selection of persons (Virgin of Nazareth / Virgin of Italy) and places (Nazareth / Corato), grounding the Kingdom’s dissemination in the same providential ordering that governed Redemption. Second, the seeds-of-happiness doctrine as anthropological foundation for the DW Kingdom: God’s original design placed within man’s interior a capacity corresponding to every created happiness — not lost at the Fall but fallen ill — and the DW Kingdom’s arrival heals these seeds so that the full resonance between man and Creation is restored. Third, the volume closes with “Deo Gratias” — a liturgical ending that places the entire disclosure within the register of thanksgiving, naming the reception of these truths as the worship they constitute.
Observation Notes
See this note in volume context →
24-1928-10-03
RPT-1 absent — final entry: No standard round formula in the final entry of Volume 24. Luisa opens in reflective-thinking mode (“My poor mind was thinking about many things regarding the Divine Will”). RPT-1 count closes Volume 24 at 149 confirmed.
TGF-1 new register — Jerusalem-Rome-exchange / most-formally-ecclesial-and-historical: “If Jerusalem gave to Rome the life of religion and therefore of Redemption, Rome will give to Jerusalem the Kingdom of the Divine Will… And not only Jerusalem, but all of the other nations will receive from Rome the great gift of the Kingdom of my Fiat, the first criers of It, Its gospel — all full of peace, of happiness and of restoration of the creation of man.” The spread of the DW Kingdom is now formally mapped onto the same institutional and historical channels through which Redemption spread — same apostolic structure, same pattern of virgin-chosen-in-small-town (Nazareth / Italy), same flow from particular to universal. This is TGF-1’s most formally ecclesial and historically grounded register in the corpus. Register: Jerusalem-Rome-exchange / Rome-to-all-nations / first-criers-and-gospel-of-DW-Kingdom / most-formally-ecclesial-and-historical (October 3, 1928).
EML-1 new register — Virgin-of-Nazareth / Virgin-of-Italy / missions-as-parallel-structures: “Just as I chose a Virgin from the little town of Nazareth for the Redemption, so I have chosen another virgin in a little town of Italy belonging to Rome, to whom the mission of the Kingdom of the Divine Fiat has been entrusted.” The entry explicitly names the Mary-Luisa parallel as a deliberate structural equivalence in divine providential order — not typological resemblance but formally parallel missions given by the same divine logic. Register: explicit-mission-parallel / Virgin-of-Nazareth / Virgin-of-Italy / most-formally-structural-EML-1 (October 3, 1928).
SDR-1 new register — historical-geographical-expression: “If Jerusalem gave to Rome the life of religion and therefore of Redemption, Rome will give to Jerusalem the Kingdom of the Divine Will.” The two-economies distinction (Redemption / DW Kingdom) is now expressed in historical-geographical terms — Redemption originating in Jerusalem, DW Kingdom originating in Rome — grounding the SDR-1 distinction in the concrete historical order rather than abstract doctrinal argument. Register: Redemption-from-Jerusalem / DW-Kingdom-from-Rome / historical-geographical-expression-of-SDR-1 (October 3, 1928).
PDW-1 new register — seeds-of-happiness-within-man / interior-purpose-of-divine-works: “In creating man, We placed in his being all the seeds of the happinesses which each created thing possessed, disposing the interior of man like a field which contained all the seeds of happinesses; so much so, that he has within himself all the tastes to be able to savor and receive into himself all the happinesses of created things.” The purpose of the divine creative works was not only to give them to man externally but to place their corresponding capacity within man’s own interior — a double gift: the created happiness outside and the seed to savor it within. This is PDW-1 at its most interior: man’s very capacity for happiness was designed as the receptive counterpart to Creation’s outpoured goods. Register: seeds-placed-in-interior / designed-correspondence-between-man-and-Creation / most-formally-interior-PDW-1 (October 3, 1928).