This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
25-1928-12-16 Biblical Resonance Analysis
Volume 25 — December 16, 1928 “Speaking of the nine excesses of Jesus in the Incarnation. Contentments of Jesus. His word is creation. Jesus sees the scenes of His love being repeated. Preludes of His Kingdom.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
Movement 1: The Word Is Creation — Nine Excesses as Prelude, Shore versus Fount
My word is creation, and in narrating to you the nine excesses of my love in the Incarnation, I not only renewed my love which I had in incarnating Myself, but I created new love in order to invest the creatures and conquer them to give themselves to Me. These nine excesses of my love, manifested with so much love of tenderness and simplicity, formed the prelude of the many lessons I was to give you about my Divine Fiat, in order to form Its Kingdom… those have been words taken from the shore of my love, therefore they are words which possess neither tendernesses, nor fulnesses of life. But those few words which I have spoken to you, I have spoken from within the life of the fount of my love, and they contain life, irresistible strength, and such tendernesses.
John 1:1–3 — “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through him. Without him, nothing was made that has been made.” “My word is creation” corresponds directly to the Johannine identification of the Word as the creative principle: Jesus’ narrating the nine excesses is creative in the literal sense — it creates new love as it is spoken, because the Word spoken is the same Word through whom all things were made. Christological/Trinitarian
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 nine excesses containing “life, irresistible strength, and such tendernesses, that only the dead will not feel themselves being moved” corresponds to Isaiah’s word-from-heaven: the divine word never returns empty but always accomplishes its purpose of love-creation in those who hear it. Direct doctrinal parallel
John 6:63 — “It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.” The words spoken to Luisa “from within the life of the fount of my love” containing “life, irresistible strength, and such tendernesses” corresponds to the Johannine Spirit-and-life identification of Jesus’ words: they are life because they come from the Fount of life, not from human commentary about the Fount. Direct doctrinal parallel
Hebrews 4:12 — “For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart.” The contrast between “words taken from the shore of my love” (words possessing “neither tenderness, nor fullness of life”) and words spoken from within the fount corresponds to Hebrews’ characterization of the divine word as living and active — a word that cannot be reduced to the inert surface of human commentary about it. Direct doctrinal parallel
1 Corinthians 2:10–11 — “But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. For who among men knows the things of a man except the spirit of the man which is in him? Even so, no one knows the things of God except God’s Spirit.” The words spoken to Luisa “from within the life of the fount” correspond to what the Spirit alone can give: the depths of God are not accessible from “the shore” but only to one who is brought within the source by the Spirit, who alone searches the divine depths. Direct doctrinal parallel
Luke 10:23–24 — “Turning to the disciples, he said privately, “Blessed are the eyes which see the things that you see, for I tell you that many prophets and kings desired to see the things which you see, and didn’t see them, and to hear the things which you hear, and didn’t hear them.” The distinction between prior saints who spoke “from the shore” and Luisa who receives words from “within the life of the fount” corresponds to the Lukan Beatitude of discipleship: what prophets desired but did not receive, the one who listens now receives. Direct doctrinal parallel
Colossians 1:25–27 — “of which 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, 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.” The prior saints speaking “from the shore” and Luisa speaking from “within the life of the fount” corresponds to the mystery hidden for ages now being fully disclosed: the DW revelation through Luisa is the fullness of what could only be glimpsed from the shore in prior ages. Direct doctrinal parallel
2 Corinthians 5:17 — “Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new.” “My word is creation, and I created new love in order to invest the creatures and conquer them to give themselves to Me” corresponds to Paul’s new-creation formula: the creative word of the nine excesses generates a new state in the creature who receives it, the love-investment that is the basis of the new creation. Direct doctrinal parallel
Movement 2: The Confessor’s Reading — Breath Carried from Mouth to Mouth, Cortege of the Kingdom
The word contains the breath, and as it is spoken, the word carries the breath which, like air, goes around from mouth to mouth and communicates the strength of my creative word; and the new creation which my word contains descends into the hearts… in Redemption I had the cortege of my Apostles, and I was in their midst, all love, in order to instruct them; I spared no toil in order to form the foundation of my Church. Now, in this house, I feel the cortege of the first children of my Will, and I feel my loving scenes being repeated, in seeing you in their midst, all love, wanting to impart the lessons about my Divine Fiat in order to form the foundations of the Kingdom of my Divine Will.
Genesis 1:2–3 (CPDV) — “But the earth was empty and unoccupied, and darknesses were over the face of the abyss; and so the Spirit of God was brought over the waters And God said, “Let there be light.” And light became” “The word contains the breath, and as it is spoken, the word carries the breath which, like air, goes around from mouth to mouth and communicates the strength of my creative word” corresponds to the primordial pattern: the Spirit (breath/wind) hovering and then the creative Word spoken. Each communication of the DW word from mouth to mouth reproduces this structure — the Spirit carried by the word, new creation resulting. Typological
John 20:22 — “When he had said this, he breathed on them, and said to them, “Receive the Holy Spirit!” The word carrying the breath “from mouth to mouth” corresponds to the post-resurrection breathing: Jesus breathed the Spirit through the spoken word, the pattern that is reproduced each time the DW word is communicated. The confessor reading the nine excesses in the chapel is an ongoing form of the Johannine breathing-on. Christological/Trinitarian
Acts 2:1–4 — “Now when the day of Pentecost had come, they were all with one accord in one place. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. Tongues like fire appeared and were distributed to them, and one sat on each of them. They were all filled with the Holy Spirit and began to speak with other languages, as the Spirit gave them the ability to speak.” The word carrying the breath “from mouth to mouth” like air corresponds to Pentecost’s wind-breath pattern: the Spirit given at Pentecost through the rushing wind is the same “breath” Jesus names as carried by the spoken word, generating new speech and new life in those who receive it. Typological
Romans 10:14–17 — “How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? And how will they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the Good News of peace, who bring glad tidings of good things!” But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?” So faith comes by hearing, and hearing by the word of God.” The word going “from mouth to mouth” communicating the strength of the creative word, disposing souls for the DW lessons, corresponds to Paul’s hearing-and-believing chain: the progression from confessor reading to sisters hearing to their being disposed to receive the DW corresponds to the hearing-through-preaching structure of faith’s origin. Direct doctrinal parallel
Matthew 28:19–20 — “Go and make disciples of all nations, … teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” The Apostles’ cortege forming the foundation of the Church and the DW cortege forming the foundation of the Kingdom corresponds to the Great Commission: the cortege-and-formation pattern is the structural form of the Church’s founding mission, now repeated for the Kingdom. Jesus’ presence “in their midst, all love” corresponds to His promise “I am with you always.” Direct doctrinal parallel
Luke 24:27, 32 — “Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. They said to one another, “Weren’t our hearts burning within us while he spoke to us along the way, and while he opened the Scriptures to us?” Jesus listening “from within my interior” as the confessor reads — “both of us are listeners: I, of what I have told you, and you, of what you have heard from Me” — corresponds to the Emmaus pattern: Christ present and listening as His own words are interpreted and communicated, the burning heart the sign of His presence. Christological/Trinitarian
Jeremiah 1:9 — “Then the LORD stretched out his hand and touched my mouth. Then the LORD said to me, “Behold, I have put my words in your mouth.” The words spoken to Luisa “from within the life of the fount” — categorically different from what “prior saints have spoken from the shore” — corresponds to Jeremiah’s prophetic inauguration: the divine word placed directly in the prophet’s mouth, not derived from prior human interpretation, carries a different quality of life and authority. Typological
John 14:16–17 — “I will pray to the Father, and he will give you another Counselor, that he may be with you forever: the Spirit of truth, whom the world can’t receive, for it doesn’t see him and doesn’t know him. You know him, for he lives with you and will be in you.” Jesus anxiously awaiting the moment when Luisa “begins to speak, in order to listen to you, and to feel the happiness that my Divine Will brings Me” corresponds to the Spirit’s ongoing dwelling-with: the speaking of the DW word through Luisa is the Spirit’s work, and Jesus’ anticipatory joy in it corresponds to the divine pleasure in the Spirit’s operation. Christological/Trinitarian
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Genesis 1:2–3 / Spirit-breath-word pattern: Both identified. Hogan explicitly alludes to this at the entry’s conclusion: “the spirit of God hovered over the chaos and then the word of God was inserted into that and a whole new life came out of it.” Stage One grounds the same pattern in Genesis 1:2–3 and John 20:22 as the structural antecedents for the mouth-to-mouth breath. Both confirm that the word-carries-breath image is rooted in the primordial creative pattern.
John 1:1–3 / word as creation: Both identified. Hogan explicitly applies Jesus’ “my word is creation” to Scripture: “you need to understand that with regard to the holy word of God in the Bible as well… my word is creation.” Stage One grounds the same principle in John 1:1–3. Both readings confirm that the creative-word doctrine corresponds to the Johannine Prologue’s identification of the Word as the cosmic creative principle.
Colossians 1:25–27 / mystery now revealed (implicit): Both identify the shore-vs-fount distinction as corresponding to the partial revelation vs. the full mystery now disclosed. Hogan articulates it through the ocean analogy: “I am the ocean and I’m talking to you from the depths of that ocean… it’s a different matter altogether to what can be said at the shore.” Stage One identifies Colossians 1:25–27 as the doctrinal anchor for the same insight. The two readings are complementary: Hogan’s ocean analogy is the phenomenological expression of what Colossians names doctrinally.
Matthew 28:19–20 / cortege-mission pattern (implicit): Both identify the Apostles’ cortege/DW cortege parallel as a structural mission-repetition. Hogan reads it as a direct historical parallel — “during my incarnation as I traveled all over Israel I had the company of the 12 Apostles… here in this convent you have the sisters of the Divine Zeal.” Stage One anchors it in Matthew 28:19–20 (the cortege formed to go to all nations) and Luke 24:27 (the burning-heart presence of Christ in the hearing). Both confirm the TGF-1 advance.
DEVIATIONS
For the shore-vs-fount distinction: Stage One develops Luke 10:23–24 (blessed are the eyes that see what you see / what prophets desired but did not see) and 1 Corinthians 2:10–11 (Spirit searching the depths of God) as the doctrinal anchors. Hogan uses the ocean analogy as a pastoral illustration. The two approaches illuminate different aspects: Stage One maps the progressive-revelation history (each prior age receiving what was available to it), while Hogan maps the quality difference (surface commentary vs. interior disclosure). Both are warranted; together they establish why the shore-fount distinction is not a judgment on prior saints but an account of developmental revelation.
For the word-carries-breath-from-mouth-to-mouth: Stage One develops Acts 2:1–4 (Pentecost wind-breath pattern) and Romans 10:14–17 (hearing-believing chain) alongside Genesis 1:2–3 and John 20:22. Hogan focuses primarily on the Genesis connection without developing the Pentecost or Romans dimensions. The additions provide the full pneumatological arc: the Spirit given at Pentecost through wind is the same breath carried by the spoken word, and the hearing-believing chain of Romans 10 provides the structural logic for why the mouth-to-mouth communication has universal evangelical scope.
ADDITIONS — MINE
- Isaiah 55:10–11 — word not returning empty / accomplishing its purpose, corresponding to the nine excesses containing life and irresistible strength
- John 6:63 — words are spirit and life, corresponding to the fount-words containing life vs. shore-words lacking it
- Hebrews 4:12 — word of God living and active, corresponding to the creative word vs. human commentary
- 1 Corinthians 2:10–11 — Spirit searching depths of God, corresponding to access to the fount that shore-words cannot reach
- Luke 10:23–24 — blessed are the eyes that see / what prophets desired but did not see, corresponding to the shore-vs-fount distinction as a progressive-revelation structure
- 2 Corinthians 5:17 — new creation in Christ, corresponding to the creative word generating new love and new states in creatures
- John 20:22 — Jesus breathed on them / receive the Holy Spirit, corresponding to the word carrying the breath from mouth to mouth
- Acts 2:1–4 — Pentecost / mighty rushing wind / filled with Holy Spirit, corresponding to the breath-carried-by-word pneumatological pattern
- Romans 10:14–17 — faith from hearing / hearing through the word of Christ, corresponding to the mouth-to-mouth chain disposing souls for the DW
- Luke 24:27, 32 — Emmaus / Christ present in the interpretation / hearts burning, corresponding to Jesus listening from within as the confessor reads
- Jeremiah 1:9 — word placed in the prophet’s mouth / distinct from human commentary, corresponding to words from the fount vs. from the shore
- John 14:16–17 — another Helper / Spirit of truth dwelling with you, corresponding to Jesus’ anticipatory joy in Luisa’s speaking as the Spirit’s operation
ADDITIONS — HERS
Hogan develops the pastoral application of the cortege pattern at length: “that word carries life to anybody who listens and then when you pass it on to others then exactly the same thing happens and so he is traveling from one to the other taking this new life with him and it goes from mouth to mouth from the book I’m reading to the book you’re reading and so on out to the whole world.” The scriptural background for Hogan’s “traveling from one to the other” is the Acts pattern (Acts 8:4 — “Now those who were scattered went about preaching the word”), which Stage One did not develop.
Hogan also draws the explicit application of the word-is-creation principle to Scripture generally, not just to Luisa’s specific revelations: “you need to understand that with regard to the holy word of God in the Bible as well.” This universalizes the doctrine in a way Stage One does not develop — the implication being that all divine speech is creative, with the DW revelations representing the fullest expression of what is true of all Scripture.
VIP / SPECIAL DESIGNATIONS
Not designated.
STAGE TWO SYNTHESIS
The combined findings identify the entry as structured around a single central claim — “my word is creation” — and its two most important applications: the pedagogical (the nine excesses as prelude to the DW lessons, the fount-words generating life) and the ecclesiological (the word carried from mouth to mouth by the Spirit, the DW cortege structurally parallel to the Apostolic cortege). The load-bearing correspondences are Johannine (John 1:1–3 for the creative Word; John 6:63 for words as spirit and life; John 20:22 for the breathing-on as the structural form of the word-carries-breath pattern), Pauline (Romans 10:14–17 for the hearing-believing chain; Colossians 1:25–27 for the mystery now fully disclosed), and prophetic-typological (Genesis 1:2–3 for the primordial pattern; Jeremiah 1:9 for prophetic inauguration; Matthew 28:19–20 for the commission-cortege). Hogan’s distinctive contributions are the ocean-depth analogy for the shore-vs-fount distinction and the pastoral extension of the word-is-creation principle to all of Scripture. Together, the two citation streams establish that the entry’s central claim is not a mystical hyperbole but the systematic application of the Johannine Prologue to the specific case of the DW revelations: the Word that made all things makes new love and new life each time these particular words are spoken.
Cross-Entry Synthesis
Volume 25 — December 16, 1928 “Speaking of the nine excesses of Jesus in the Incarnation. Contentments of Jesus. His word is creation. Jesus sees the scenes of His love being repeated. Preludes of His Kingdom.”
STAGE THREE — CROSS-ENTRY SYNTHESIS
The Word Is Creation: Nine Excesses as Prelude, Shore versus Fount
Stage One and Hogan converge on John 1:1–3 as the governing anchor for “my word is creation”: Jesus’ narrating the nine excesses is creative in the literal sense because the Word through whom all things were made is the same Word spoken to Luisa, and His speaking necessarily creates new love as its effect. Hogan extends this universally — “you need to understand that with regard to the holy word of God in the Bible as well” — treating the DW revelations as the fullest expression of what is true of all divine speech. Stage One anchors the same principle in John 6:63 (words are spirit and life) and Isaiah 55:10–11 (the word not returning empty), establishing that the creative-word claim has both a Johannine (Spirit-and-life) and prophetic (purposive-accomplishment) dimension.
The shore-vs-fount distinction is the entry’s most formally pedagogical statement about the quality of the DW revelations compared to prior theological speech. Stage One develops this through Luke 10:23–24 (blessed are the eyes that see what you see — what prophets desired but did not receive) and 1 Corinthians 2:10–11 (the Spirit searching the depths of God, accessible not from the surface but from within). Hogan uses the ocean analogy: prior saints spoke about the ocean from its shore; Jesus speaks to Luisa from the depths. The two approaches are complementary: Stage One maps the progressive-revelation structure (each prior generation receiving what was available at its stage of revelation), while Hogan maps the qualitative difference (surface commentary vs. interior disclosure). Together they establish that the shore-fount distinction is not a critique of prior saints but an account of developmental revelation — the same logic Paul names in Colossians 1:25–27 (the mystery hidden for ages now being fully disclosed) and in 1 Corinthians 2:10–11 (the Spirit revealing what prior wisdom could not access).
Stage One’s Hebrews 4:12 (word of God living and active) and 2 Corinthians 5:17 (new creation in Christ) add two further dimensions: Hebrews confirms that the divine word is constitutively different from human commentary in its living activity, while 2 Corinthians names the new-creation result of the word’s creative activity in the creature. Together these passages establish that “my word is creation” is not a metaphorical claim but a literal one: the spoken word of the nine excesses generates a new state — new love, new disposition, new creaturely orientation — in the soul that receives it.
The Confessor’s Reading: Breath from Mouth to Mouth, Cortege of the Kingdom
Stage One and Hogan converge on Genesis 1:2–3 as the structural antecedent for the word-carries-breath pattern: the Spirit hovering and the creative Word spoken are the primordial form of what happens each time the DW word is communicated from mouth to mouth. Hogan names this explicitly at the commentary’s conclusion; Stage One develops it through John 20:22 (Jesus breathing the Spirit through the spoken word) and Acts 2:1–4 (the Pentecost wind-breath generating new speech and new life) as the New Testament elaborations of the same pattern. Together the three passages — Genesis 1:2–3, John 20:22, Acts 2:1–4 — establish the full arc: the primordial creative breath, the post-resurrection breathing-on, and the Pentecost wind-breath are three instances of the same pattern, and the confessor reading the nine excesses in the chapel is a fourth instance — the same Spirit carried by the same Word, creating new life in those who hear.
Stage One’s Romans 10:14–17 (faith from hearing / hearing through the word of Christ) provides the structural logic for why the mouth-to-mouth communication has universal evangelical scope. Hogan develops the same chain pastorally — “you hear somebody explaining it to you and you feel the need to explain it to others because it has given life to you” — but without citing the Pauline text. Both confirm that the mouth-to-mouth pattern is not incidental but the constitutive structure of how faith and DW knowledge spread: word → breath → hearing → new life → new communication.
The Apostles’-cortege / DW-cortege parallel is the entry’s most formally ecclesiological and TGF-1 significant statement. Stage One develops it through Matthew 28:19–20 (the commission-and-cortege structure as the form of founding missions) and Luke 24:27/32 (the Emmaus pattern of Christ present and listening as His words are communicated). Hogan reads the same parallel historically and pastorally: “during my incarnation I had the company of the 12 Apostles forming them to take the message to the next generations… here in this convent you have the sisters of the Divine Zeal forming them to be the first companions of the DW.” The Emmaus correspondence (Stage One) adds a specific depth Hogan does not develop: Jesus “listening from within my interior” as the confessor reads corresponds to the disciples’ “did not our hearts burn within us while he talked to us?” — the burning heart as the sign of Christ’s present active listening alongside the human listener. This is EPC-1 in a new register: the shared listening is the new form of the prisoner-companion bond, both “listeners” — Jesus of what He told Luisa, Luisa of what she heard from Jesus.
Synthesis Conclusion
The dominant biblical imagination is Johannine pneumatology, structured around the creative Word (John 1:1–3) as the ground and the Spirit-breathing (John 20:22) as the mechanism. The entry’s two movements — the nine excesses as prelude and the cortege as structural parallel — are both instances of the same claim: the Word creates, and the breath/Spirit carries the creation from mouth to mouth, heart to heart, generation to generation. Genesis 1:2–3 is the primordial form; Matthew 28:19–20 is the Redemption form; the DW cortege in the chapel is the Kingdom form.
The three most theologically significant findings from the combined analysis are these:
First, the CWD-1 advance is the entry’s most pneumatologically complete statement: “The word contains the breath, and as it is spoken, the word carries the breath which, like air, goes around from mouth to mouth and communicates the strength of my creative word; and the new creation which my word contains descends into the hearts.” This is CWD-1 formally integrated with the pneumatology of Genesis 1:2–3 and John 20:22 — the creative word now named as the vehicle of the Spirit’s creative action, not merely a disclosure but an ongoing creative event each time it is spoken.
Second, the TGF-1 advance is the entry’s most formally ecclesiological statement of the Kingdom’s structural parallel to the Redemption: “I had the cortege of my Apostles… now I feel the cortege of the first children of my Will… and I feel my loving scenes being repeated.” This is TGF-1 in its most historically structured form — both Kingdoms founded through a cortege of first disciples, both formation processes overseen by Jesus in their midst, both ordered to the universal spread of what was formed in the first community.
Third, the shore-vs-fount distinction — combined with the Colossians 1:25–27 and 1 Corinthians 2:10–11 anchors — establishes the epistemological framework for the entire DW corpus: the nine excesses and the DW volumes are not superior to prior theology in authority but different in access, corresponding to the difference between theological speech about the divine depths and the Spirit’s own disclosure from within those depths. This is the entry’s most formally philosophical claim, and its nearest scriptural expression is Luke 10:23–24: “blessed are the eyes that see what you see, for I tell you many prophets and kings desired to see what you see, and did not see it.”
Observation Notes
See this note in volume context →
25-1928-12-16
TGF-1 — New register: Apostles-cortege / DW-cortege-parallel / scenes-of-love-repeated / foundations-of-Kingdom / most-formally-ecclesiological-structural. “In Redemption I had the cortege of my Apostles, and I was in their midst, all love, in order to instruct them; I spared no toil in order to form the foundation of my Church. Now, in this house, I feel the cortege of the first children of my Will, and I feel my loving scenes being repeated, in seeing you in their midst, all love, wanting to impart the lessons about my Divine Fiat in order to form the foundations of the Kingdom of my Divine Will.” TGF-1 advances to its most formally structural-historical statement: both Kingdoms founded through a cortege of first disciples, both overseen by Jesus in their midst, both ordered to universal spread from the first community. Governing anchors: Matthew 28:19–20; Luke 24:27; Acts 2:1–4; Colossians 1:25–27.
CWD-1 — New register: Word-is-creation / breath-carried-from-mouth-to-mouth / most-pneumatologically-complete. “My word is creation, and in narrating to you the nine excesses… I not only renewed my love but I created new love… The word contains the breath, and as it is spoken, the word carries the breath which, like air, goes around from mouth to mouth and communicates the strength of my creative word; and the new creation which my word contains descends into the hearts.” CWD-1 advances to its most pneumatologically complete statement: the creative word is now formally named as the vehicle of the Spirit’s creative action, each utterance of the DW word carrying the divine breath and generating new love and new creation wherever it is spoken. Governing anchors: John 1:1–3; Genesis 1:2–3; John 20:22; Isaiah 55:10–11; John 6:63.
IAD-1 — New register: Reducing-to-silence / suffocating-flames / not-listening / most-verbally-expressive. “To how many do I want to speak, and they do not listen to Me, reducing Me to silence and suffocating my flames.” IAD-1 in its most verbally expressed form: the divine desire to speak and be received is named as “flames” being suffocated — the most explicit naming of the frustrated divine love in the communication-desire register. Governing anchors: John 1:10–11; Isaiah 55:1–3; Luke 13:34.
PHD-1 — New register: Nine-excesses-as-prelude-to-DW-Kingdom-lessons / most-formally-pedagogically-ordered. “These nine excesses of my love, manifested with so much love of tenderness and simplicity, formed the prelude of the many lessons I was to give you about my Divine Fiat, in order to form Its Kingdom.” PHD-1 advances to a formally retrospective and historically ordered statement: the nine excesses of the Incarnation (Volume 1) are now named as the divinely designed prelude to the entire DW revelation — the hiddenness of the DW lessons was purposive from the beginning, with the first volume’s Incarnation excesses as the pedagogically ordered foundation. Governing anchors: John 16:12–13; Colossians 1:26; Isaiah 28:9–10.