This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
28-1930-05-02 Biblical Resonance Analysis
Volume 28 — May 2, 1930 “How the Divine Will always runs toward the creature to embrace her and make her happy, and It has the virtue of emptying her of all evils. The race of the ‘I love You’ in the Divine Will.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
The Divine Will Runs to the Creature — Happiness as Its Nature / Emptying of All Evils
“my Divine Will always runs as prime act of life toward the creature; and It runs to make her happy, to embrace her, to empty the weight of all human acts… the sign that the soul lives in my Divine Will is that she feels happiness within herself, because my Will is happiness by Its own nature… one who lives in my Fiat feels within herself the virtue-bearer of happiness, and in everything she does she feels a vein of happiness flowing, which renders every act, every pain and sacrifice light. This happiness carries with itself the emptying of all evils, and it fills the creature with invincible strength… Unhappinesses, bitternesses, weaknesses, passions, do not enter into my Will, but remain outside of It… the more the soul lives in It and repeats her acts in my Divine Volition, the more degrees of happiness, of sanctity, of strength and divine beauty she acquires; and even in the very created things, she feels the happiness of her Creator… Heaven is not far from her, but inside of her, wanting to make her happy in everything.”
Philippians 4:4, 7 — “Rejoice in the Lord always! Again I will say, “Rejoice!” And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.” The happiness-as-nature of the DW corresponds to the Pauline peace that surpasses understanding: both are properties of the divine presence dwelling within, not emotions produced by favorable circumstances. The entry discloses the ontological ground of Paul’s exhortation — rejoicing is possible always because the DW’s own nature is happiness and it communicates that nature to the soul who lives in it. Direct doctrinal parallel
1 John 3:6 — “Whoever remains in him doesn’t sin. Whoever sins hasn’t seen him and doesn’t know him.” The entry’s “unhappinesses, bitternesses, weaknesses, passions, do not enter into my Will, but remain outside of It” is the precise Johannine declaration: abiding in God and habitual sin are incompatible not by moral effort but by the nature of the abiding itself. The DW’s happiness is the positive form of what John states negatively. Direct doctrinal parallel
Romans 8:6 — “For the mind of the flesh is death, but the mind of the Spirit is life and peace;” The contrast between what is outside the DW — “hard, heavy and oppressing” — and what is within it — happiness, strength, lightness — corresponds to the Pauline contrast between the mind set on the flesh (death) and the mind set on the Spirit (life and peace). The DW’s balsamic nature renders light what the flesh renders heavy. Direct doctrinal parallel
John 15:11 — “I have spoken these things to you, that my joy may remain in you, and that your joy may be made full.” The DW communicating its own happiness to the soul who lives in it — “my Will is happiness by Its own nature” giving its nature to the creature — corresponds to Christ’s declaration that His joy is to be in the soul, making the soul’s joy full. The source of joy is not external but the DW’s own nature shared from within. Christological/Trinitarian
Matthew 11:28–30 — “Come to me, all you who labor and are heavily burdened, and I will give you rest. Take my yoke upon you … For my yoke is easy, and my burden is light.” The entry’s “everything that is not my Will in the creature is hard, heavy and oppressing, and my Will empties all that is human, and with Its light breath, It renders all things light” is the precise interior disclosure of Christ’s own promise: the heaviness of what is outside the DW is the labor and burden; the lightness of the DW yoke is its balsamic air sweetening and fortifying everything. Direct doctrinal parallel
2 Corinthians 12:9 — “He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.” The invincible strength filling the creature from the DW’s emptying of all weaknesses and passions corresponds to the Pauline dynamic: it is when the creature is emptied of its own force that the divine power fills to perfection. The DW’s emptying of human weight is the condition for the infilling of divine strength. Direct doctrinal parallel
Philippians 4:13 — “I can do all things through Christ who strengthens me.” The entry’s “I can do anything, I can reach anything, because I feel transmuted into the Divine Will which has banished weaknesses, miseries, passions away from me” is the experiential form of Paul’s declaration: the creature’s confidence comes not from her own capacity but from the DW’s own nature filling her. Direct doctrinal parallel
Luke 17:21 — “neither will they say, ‘Look, here!’ or, ‘Look, there!’ for behold, God’s Kingdom is within you.” (or: within you). The entry’s “Heaven is not far from her, but inside of her” is the realized form of Christ’s declaration about the Kingdom’s location: not to be sought externally but present within. The DW reigning in the soul makes the Kingdom interior. Direct doctrinal parallel
Galatians 5:22–23 — “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things there is no law.” The happiness, sanctity, strength, and divine beauty that grow progressively in the soul living in the DW correspond to the fruit of the Spirit: these qualities are not achievements of human effort but the natural properties of divine life communicated to the soul who abides in it. Direct doctrinal parallel
Hebrews 12:14 — “Follow after peace with all men, and the sanctification without which no man will see the Lord,” The entry’s “unhappinesses, bitternesses, weaknesses, passions, do not enter into my Will, but remain outside of It” states the same exclusion Hebrews invokes: holiness is the condition of access to the divine presence, not as an achievement but as the natural property of life within the DW. Direct doctrinal parallel
Revelation 21:27 — “There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb’s book of life.” The exclusion of evil from the DW corresponds to the New Jerusalem’s absolute exclusion of all uncleanness: the DW is already the New Jerusalem in the soul, and the same boundary applies. Direct doctrinal parallel
Isaiah 55:12 — “For you shall go out with joy, and be led out with peace. The mountains and the hills will break out before you into singing; and all the trees of the fields will clap their hands.” The soul feeling the happiness of her Creator in created things — in the light of the sun, the air she breathes, the water she drinks, the flower that cheers her — corresponds to the prophetic vision of creation participating in the joy of redemption. The entry makes this the present experience of the DW-living soul: creation’s participation in divine happiness is felt from within by the soul who lives in the DW. Affective/meditative
The Race of the ‘I Love You’ — Acts in the Divine Will Become Living, Unceasing Love
“an ‘I love You’ in my Divine Will has the virtue that, after it is said once, it never stops saying ‘I love You, I love You…‘. The ‘I love You’ in my Divine Will is life, and, as life, it cannot cease to live – it must have its continuous act. My Fiat does not know how to do finite acts, and everything that is done in It by the creature acquires continuous life… your ‘I love You’ is nothing other than the continuation of your first ‘I love You’. As life, it wants the nourishment in order to grow; the breath, the heartbeat, the motion, in order to live; and by your repeating your ‘I love You’, it feels the heartbeat, the breath, the motion, and it grows in the fullness of love, and it serves to multiply as many lives of love for as many ‘I love You’s’ as you say… True good never remains isolated; more so in my Divine Will, since, It being life that has no beginning and no end, everything that is done in It is not subject either to ending or to being interrupted. Therefore, one ‘I love You’ serves to maintain and call to life another ‘I love You’; these are steps of life of love that the creature takes in my own Volition.”
Romans 8:26–27 — “In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can’t be uttered. He who searches the hearts knows what is on the Spirit’s mind, because he makes intercession for the saints according to God.” The ‘I love You’ that never ceases once said in the DW corresponds to the Spirit’s continuous intercession: the prayer becomes an unceasing divine act because the Spirit Himself sustains it. What the creature begins, the DW carries forward without interruption. Christological/Trinitarian
Hebrews 7:25 — “Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.” The ‘I love You’ in the DW acquiring perpetual life and never ceasing corresponds to Christ’s own intercessory life that never ceases. The creature’s act in the DW participates in Christ’s eternal intercession: it becomes continuous because it is taken up into the one who always lives. Christological/Trinitarian
1 Thessalonians 5:17 — “Pray without ceasing.” The race of the ‘I love You’ as the continuous act of a life that cannot be interrupted is the realized form of Paul’s command: ceaseless prayer is not a duty impossible to fulfill but the natural consequence of an ‘I love You’ spoken in the DW, which acquires its own continuous life and does not stop. Direct doctrinal parallel
Revelation 5:8; 8:3–4 The living creatures and elders before the Lamb, each holding golden bowls full of incense, “which are the prayers of the saints” — and the angel offering incense with “the prayers of all the saints” before God — correspond to the entry’s vision of creation strewn with lives of love from Luisa’s ‘I love You’: the prayers accumulate, are held, and rise continually before the throne. Typological
John 4:14 — “but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.” The ‘I love You’ spoken in the DW becoming a living spring that never ceases and calls forth more ‘I love You’s’ corresponds to the living water that becomes an interior spring welling up to eternal life: the act once given by Christ becomes self-perpetuating life in the soul. Christological/Trinitarian
Psalm 103:1–2 — “By David. Praise the LORD, my soul! All that is within me, praise his holy name! Praise the LORD, my soul, and don’t forget all his benefits,” The race of the ‘I love You’ through all of creation — requiting God’s love poured into every created thing — is the realized form of the Psalmist’s comprehensive blessing: “all that is within me” and “all his benefits” are the created encounters whose love is requited by the racing ‘I love You’. Affective/meditative
Lamentations 3:22–23 — “It is because of the LORD’s loving kindnesses that we are not consumed, because his mercies don’t fail. They are new every morning. Great is your faithfulness.” The ‘I love You’ that never ceases once spoken in the DW corresponds to the steadfast love that never ceases: the creature’s act participates in the divine attribute of inexhaustible, never-ending love. Affective/meditative
Romans 8:38–39 — “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.” The inseparability of the DW-act from its source — “everything that is done in It is not subject either to ending or to being interrupted” — corresponds to Paul’s declaration of love’s indestructibility: what is done within the love of God in Christ cannot be severed from it. Direct doctrinal parallel
Wisdom 7:27 — “Although she is one, she has power to do all things. Remaining in herself, she renews all things. From generation to generation passing into holy souls, she makes friends of God and prophets.” The ‘I love You’ multiplying lives of love — one act calling forth another and strewing creation with living acts — corresponds to Wisdom passing into holy souls and renewing all things: the single act generates an inexhaustible multiplication. Affective/meditative
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 ‘I love You’ in the DW that goes out and never returns empty — that generates more lives of love for every iteration — corresponds to Isaiah’s word that goes out and does not return void: the act spoken in the DW has the generative power of the divine word itself. Direct doctrinal parallel
Colossians 3:17 — “Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.” The entry’s governing principle — that acts done in the DW acquire perpetual life — is the Pauline principle of doing everything in the Lord’s name as the ground of its eternal efficacy. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Both Stage One and Hogan identify Philippians 4:7 (the peace that surpasses understanding) as the entry’s most direct Pauline parallel for the happiness-as-nature-of-DW movement. Both identify 1 John 3:6 (no one who abides in God keeps sinning) for the exclusion-of-evil movement. Both identify Philippians 4:13 (“I can do all things through him who strengthens me”) and John 15:5 (“without me you can do nothing”) as the complementary Pauline pair for invincible strength vs. human weakness. Both identify Luke 17:21 (the Kingdom within you) for the “Heaven is not far from her, but inside of her” disclosure.
DEVIATIONS
Hogan cites Hebrews 12:14 (“holiness without which no one will see the Lord”) for the exclusion-of-evil movement and Revelation 21:27 (“nothing unclean will ever enter”) for the same. Stage One identified both these passages independently. The rationale is identical: evil and the DW are ontologically incompatible, not merely morally inconsistent.
Hogan cites 1 Peter 2:5 (living stones in the living temple) again for the “Heaven within her” movement, extending toward Revelation 21 as in the previous entry. Stage One identified Luke 17:21 as the more precise parallel for the specific “inside of her” language; the two angles are complementary — Luke 17:21 provides the Kingdom-interiority declaration; 1 Peter 2:5 / Revelation 21 provides the communal-temple eschatological horizon.
For the ‘I love You’ movement, Hogan does not cite specific Scripture beyond identifying the ceaseless-act principle with the divinity involved in each act. All explicit scriptural anchors for the second movement belong to Stage One.
ADDITIONS — MINE
- Romans 8:6 — mind set on the Spirit as life and peace vs. mind set on flesh as death as the structural parallel for DW-heaviness contrast
- John 15:11 — Christ’s joy in the soul / full joy as the Christological ground for the DW’s own joy-nature communicated from within
- Matthew 11:28–30 — heavy burden and light yoke as the precise verbal parallel for DW-lightness vs. human-weight
- 2 Corinthians 12:9 — power made perfect in weakness as the Pauline mechanism for the DW’s emptying-to-strengthen dynamic
- Galatians 5:22–23 — fruit of the Spirit as the progressive-growth parallel for increasing degrees of happiness, sanctity, and strength
- Isaiah 55:12 — creation singing and clapping as the affective register for the soul feeling divine happiness in created things
- Romans 8:26–27 — Spirit interceding unceasingly as the formal parallel for the ‘I love You’ carried forward continuously by the DW
- Hebrews 7:25 — Christ always living to intercede as the Christological template for the creature’s act acquiring perpetual intercessory life
- 1 Thessalonians 5:17 — pray without ceasing as the realized form of the ‘I love You’ never stopping once spoken in the DW
- Revelation 5:8; 8:3–4 — golden bowls of prayers / incense rising before the throne as the typological parallel for creation strewn with lives of love
- John 4:14 — living water becoming an interior spring welling up to eternal life as the parallel for the self-perpetuating ‘I love You’
- Psalm 103:1–2 — blessing the LORD with all that is within / all his benefits as the comprehensive-requital parallel for the round of ‘I love You’s’
- Lamentations 3:22–23 — steadfast love that never ceases as the parallel for the creature’s DW-act participating in divine inexhaustibility
- Romans 8:38–39 — nothing able to separate from God’s love as the indestructibility parallel for acts done in the DW not subject to ending
- Wisdom 7:27 — Wisdom renewing all things / multiplying as the inexhaustibility parallel for the ‘I love You’ generating more lives
- Isaiah 55:10–11 — word going out and not returning empty as the generative-power parallel for the ‘I love You’ that never returns void
- Colossians 3:17 — doing everything in the Lord’s name as the governing Pauline principle for the eternal efficacy of DW-acts
ADDITIONS — HERS
“Breathe on me breath of God” / Ruach Adonai dimension: Hogan identifies “with Its light breath, It renders all things light” as the breath of God / Ruach Adonai, connecting the DW’s balsamic action to the pneumatological register developed in the April 23 entry. The implicit scriptural background is the same: Genesis 2:7, John 20:22, and Ezekiel 37:9–10. This is a consistent pneumatological angle Hogan applies across the recent entries that Stage One approaches from the DW’s own nature rather than the Spirit’s identity.
Participation in the Passion as the context for lightened trials: Hogan develops the “every pain and sacrifice light” clause by grounding it in the Body of Christ’s participation in the Passion: “the trials and difficulties of life all fit in there… they are occasions for us to participate in the passion of Christ so that we can be part of the redemption of the world as the body of Christ.” The implicit scriptural backgrounds are Colossians 1:24 and 2 Corinthians 4:10–12 (“always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies”). This adds the VSC-1 dimension: the lightening of suffering is not the removal of its redemptive weight but the transformation of that weight through the DW’s happiness-nature.
Acts in the DW become divine lives: Hogan articulates most explicitly what Stage One addresses through multiple citations: “our acts done in the divine will not only become divine will acts, but they actually become divine will lives that live forever.” This is a theologically concentrated statement of the ‘I love You’ movement’s core claim, presented by Hogan as a summary rather than developed from specific scriptural anchors. The implicit backgrounds are Romans 8:38–39 (nothing separates the love from its source) and John 4:14 (living water becoming life itself), both identified by Stage One.
VIP / SPECIAL DESIGNATIONS
Hogan does not designate this entry as VIP or use elevated language marking special theological priority.
STAGE TWO SYNTHESIS
The entry works within two primary scriptural traditions: (1) the Johannine and Pauline theology of divine indwelling as the source of joy, peace, and freedom from evil (1 John 3:6; John 15:11; Philippians 4:4, 7, 13; Romans 8:6; Galatians 5:22–23), which grounds the entry’s first movement — the DW’s happiness-nature communicated to and progressively growing within the soul; and (2) the theology of unceasing, inexhaustible divine action (1 Thessalonians 5:17; Hebrews 7:25; Romans 8:26–27, 38–39; Isaiah 55:10–11), which grounds the entry’s second movement — the ‘I love You’ spoken in the DW becoming a living act that never ceases, generates more lives of love, and participates in the divine inexhaustibility. Hogan’s additions sharpen two dimensions: the pneumatological identification of the DW’s “light breath” as Ruach Adonai, and the VSC-1 dimension of lightened suffering as participation in the Passion rather than removal from it. The entry’s two movements are unified by a single structural logic: the DW communicates its own nature to every act performed within it, rendering finite acts infinite, mortal weight light, and the soul’s love unceasing.
Cross-Entry Synthesis
Volume 28 — May 2, 1930 “How the Divine Will always runs toward the creature to embrace her and make her happy, and It has the virtue of emptying her of all evils. The race of the ‘I love You’ in the Divine Will.”
The Divine Will Runs to the Creature — Happiness as Its Nature / Emptying of All Evils
The governing structural logic of this movement is that the DW communicates its own nature to the soul living in it — happiness is not produced by the soul’s effort but received from the DW’s own being. Stage One maps this through three converging citation streams. The Philippians stream (Philippians 4:4, 7, 13) is confirmed by both Stage One and Hogan as the entry’s most direct Pauline parallel: the peace that surpasses understanding corresponds to the DW’s happiness-as-nature, and the “I can do all things through him who strengthens me” corresponds to the invincible strength that fills the creature once the DW has emptied the weight of human acts. Hogan confirms this stream explicitly, pairing Philippians 4:13 with John 15:5 (“without me you can do nothing”) as the theological envelope: the creature’s own capacity is nil; the DW’s capacity communicated to the creature is limitless.
The Johannine stream (1 John 3:6; John 15:11) grounds the exclusion-of-evil not as a moral achievement but as a property of the abiding itself. Both citation streams confirm 1 John 3:6: no one who abides in God keeps sinning — not because the soul has conquered sin by effort but because sin and the DW are ontologically incompatible. John 15:11 provides the positive complement Stage One develops but Hogan does not cite explicitly: Christ’s joy is to be in the soul making its joy full — the DW’s happiness-nature operates from within, not from without.
Matthew 11:28–30 is Stage One’s most verbally precise parallel for the weight-vs-lightness contrast: “everything that is not my Will in the creature is hard, heavy and oppressing, and my Will empties all that is human, and with Its light breath, It renders all things light” is the interior disclosure of “my yoke is easy and my burden is light.” Hogan addresses this dimension through the balsamic-air register and through the Passion-participation angle — the lightening of trials is not their elimination but their transformation: “they are occasions for us to participate in the passion of Christ so that we can be part of the redemption of the world.” The implicit scriptural backgrounds are Colossians 1:24 and 2 Corinthians 4:10–12. The two angles are complementary: Stage One maps the DW’s nature as the source of lightness; Hogan maps the redeemed meaning of the weight that remains.
Hogan’s recurring pneumatological identification — the DW’s “light breath” as Ruach Adonai — links the entry to the Genesis 2:7 / John 20:22 thread developed in April 23. Stage One did not foreground this connection; the two angles illuminate different registers of the same reality. The DW’s action is simultaneously the action of the divine Will as such and the action of the Spirit as the divine breath: the light breath rendering all things light is both.
Luke 17:21 (“the Kingdom of God is within you”) is confirmed by both streams for “Heaven is not far from her, but inside of her.” Hogan extends to 1 Peter 2:5 / Revelation 21 (living stones / the living temple), providing the communal and eschatological horizon that Stage One’s Luke 17:21 citation approaches individually. Together the two streams give the full scope: the Kingdom is interior to each soul (Luke 17:21) and is being built into the living temple of the new creation (Revelation 21).
The Race of the ‘I Love You’ — Acts in the Divine Will Become Living, Unceasing Love
This movement is almost entirely Stage One’s contribution since Hogan summarizes the theological principle (“our acts done in the divine will become divine lives that live forever”) without explicit scriptural citation. The governing logic is established by two anchors. First, 1 Thessalonians 5:17 (“pray without ceasing”): the entry discloses the mechanism by which unceasing prayer is possible — the ‘I love You’ spoken once in the DW acquires perpetual life and does not stop, so the command is fulfilled not by sustained human effort but by the DW sustaining the act from within. Second, Hebrews 7:25 and Romans 8:26–27 together: Christ always lives to intercede, and the Spirit intercedes unceasingly — the creature’s act in the DW participates in both, acquiring the perpetual life of the One who always lives and the continuous movement of the Spirit who never ceases.
Isaiah 55:10–11 provides the most formally precise structural parallel: the word that goes out from God’s mouth does not return empty but accomplishes its purpose — the ‘I love You’ spoken in the DW has this same generative non-return, going out and producing more lives of love rather than dissipating. John 4:14 (the living water becoming a spring welling up to eternal life) and Romans 8:38–39 (nothing able to separate from the love of God) provide complementary registers: the act becomes a self-perpetuating spring, and its inseparability from the DW’s life ensures it cannot be interrupted.
The entry’s unique structural claim in this movement — “one ‘I love You’ serves to maintain and call to life another ‘I love You’; these are steps of life of love” — has no single scriptural parallel but is the synthesis of the entire citation stream: the breath-heartbeat-motion biological analogy corresponds to Romans 8:26–27 (the Spirit sustaining the act as breath sustains life), and the multiplication of lives of love strewn through creation corresponds to Revelation 5:8 / 8:3–4 (the prayers of the saints held in golden bowls and offered before the throne, accumulated and never lost).
Synthesis Conclusion
Two biblical traditions carry the dominant weight of this entry. The Johannine-Pauline indwelling theology (1 John 3:6; John 15:11; Philippians 4:4, 7, 13; Romans 8:6; Galatians 5:22–23) provides the framework for the first movement: the DW communicates its nature to the soul who abides in it, producing happiness, strength, and freedom from evil as natural properties of the indwelling rather than achievements of human effort. The theology of divine inexhaustibility and unceasing divine action (1 Thessalonians 5:17; Hebrews 7:25; Romans 8:26–27, 38–39; Isaiah 55:10–11; John 4:14) provides the framework for the second movement: the creature’s act spoken in the DW acquires the divine attribute of inexhaustibility, becoming a living act that participates in the eternal intercession of Christ and the Spirit.
Three findings carry the most theological significance. First, Matthew 11:28–30 as the most verbally precise parallel for the entry’s weight-lightness contrast: the disclosure that “everything not of my Will is hard, heavy, and oppressing” and “my Will renders all things light” is the interior disclosure of “my yoke is easy, my burden is light” — the entry’s first movement is the account of what makes Christ’s promise true from within. Second, the mechanism of 1 Thessalonians 5:17 disclosed: ceaseless prayer is possible not as sustained human effort but because an act spoken in the DW acquires the DW’s own continuous life — the ‘I love You’ never stops because the DW never stops. Third, the entry’s consistent structural logic across both movements: the DW communicates its own nature to whatever is done within it — its happiness-nature to the soul’s experience, its inexhaustibility-nature to the soul’s acts — making the creature’s participation in the divine not an aspiration but the operational consequence of living and acting within the DW.
Observation Notes
See this note in volume context →
28-1930-05-02
WOE-1 probable advance — DW-life-has-no-beginning-and-no-end / acts-in-DW-not-subject-to-ending: “True good never remains isolated; more so in my Divine Will, since, It being life that has no beginning and no end, everything that is done in It is not subject either to ending or to being interrupted.” The width-of-eternity dimension is active in a new register: not the divine eternity as such but the DW’s eternal life communicated to the creature’s acts, rendering them likewise not subject to ending. Probable unverified WOE-1 advance beyond the probable 29th (October 24, 1929).
CDS-1 advance — happiness-as-diagnostic-sign / immutability-of-nature criterion in new register: “the sign that the soul lives in my Divine Will is that she feels happiness within herself, because my Will is happiness by Its own nature, nor can It give unhappiness to one who lives in It, because It does not possess it, nor does It want to or can change Its nature.” A new formal register for CDS-1: the diagnostic criterion shifts from immutability-in-good (stated April 22, 1930) to happiness-as-nature — the DW cannot communicate what it does not possess, so its natural happiness becomes the indicator of DW-living. This is the most formal happiness-as-diagnostic statement in the volume.
DVB-1 probable advance — DW-running-as-prime-act-of-life / always-present-in-every-creaturely-act: “my Divine Will always runs as prime act of life toward the creature… It runs to make her happy, to embrace her, to empty the weight of all human acts.” The DW not merely dwelling in the soul but actively running toward the creature as the prime act of every act is a DVB-1 advance: the bilocating DW that goes out while remaining. Probable unverified advance.
RPT-1 one probable unverified addition: “I continued my round in the Creation, to follow the Divine Fiat in all created things, and everywhere I tried to place my usual ‘I love You’.” One explicit round instance added to the unverified count.