This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
28-1930-05-10 Biblical Resonance Analysis
Volume 28 — May 10, 1930 “How all created things are happy, because they were created by a Divine Will. How God loved man with perfect love and gave him complete love, sanctity and beauty.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
All Created Things Are Happy — Created by a Will That Is Eternally Happy
“all created things are happy – happy because they were created by a Divine Will that is in Itself eternally happy; happy because of the office they occupy; happy in the space in which they find themselves; happy because they glorify their Creator. Not one thing created by Us was created unhappy, therefore all possess the fullness of happiness… Oh! if created things could go out of Our Fiat, they would instantly lose the happiness and would change into the most unhappy works.”
Psalm 19:1 — “For the Chief Musician. A Psalm by David. The heavens declare the glory of God. The expanse shows his handiwork.” The entry’s vision of the heavens happy in their extension, glorifying their Creator with the happiness they possess, is the inner content of the Psalmist’s declaration: the heavens do not merely exist but actively rise toward their Creator in glory. Their happiness in the office they occupy and the space they inhabit is what the Psalmist sees as the declaration of divine glory. Direct doctrinal parallel
Genesis 1:31 — “And God saw everything that he had made, and behold, it was very good.” Creation’s universal happiness — “not one thing created by Us was created unhappy” — is the disclosure of what the divine assessment of creation already implies: “very good” is not merely an external appraisal but a declaration of the quality communicated by the Creator to each work. The DW as the source of the goodness is the ground of its happiness. Direct doctrinal parallel
Colossians 1:17 — “He is before all things, and in him all things are held together.” The entry’s claim that if created things could go out of the DW they would “instantly lose the happiness and change into the most unhappy works” is the negative form of Colossians 1:17: created things remain what they are — happy, ordered, purposeful — because they are held in the DW; departure from the DW is departure from the coherence and goodness constituted by divine holding. Direct doctrinal parallel
Wisdom 11:24–26 — “For you love all things that are, and abhor none of the things which you made; For … you spare all things, because they are yours, O Sovereign Lord, you who love the living.” The universal happiness of creation derives from the universal divine love that made each thing: God does not hate what He made, and each created thing bears the positive stamp of the love that produced it. Direct doctrinal parallel
Psalm 148:1–5 — “Praise the LORD! Praise the LORD from the heavens! Praise him in the heights! Praise him, all his angels! Praise him, all his army! … for he commanded, and they were created.” The heavens, sun, stars — the identical elements in the entry’s catalog of happy creation — are summoned to praise in Psalm 148, and their praise is their happiness: they were commanded and created for this office, and they fulfill it. Affective/meditative
Romans 8:19–22 — “For the creation waits with eager expectation for the children of God to be … that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God.” This passage illuminates what the entry implies by contrast: creation’s present happiness is the residual form of its original happiness; the note of “eager longing” in Paul is the creation’s orientation toward the restoration of the DW order. If created things could depart the DW they would become “the most unhappy works” — and the Fall did precisely this to creaturely experience, which awaits the DW Kingdom’s restoration. Direct doctrinal parallel
Proverbs 8:30–31 — “then I was the craftsman by his side. I was a delight day by day, always rejoicing before him, rejoicing in his whole world. My delight was with the sons of men.” The DW’s own happiness at creation — the divine Wisdom rejoicing before God and delighting in the created world — is the source from which the happiness of all created things flows: the DW’s inner joy is communicated to what it creates. Christological/Trinitarian
Man Created Twice as Happy — Complete Happiness, Love, Sanctity, Beauty
“in creating man, not only did We create him twice as happy, giving him the vein of happiness in the mind, in the gaze, in the word, in the heartbeat, in the motion, in the step, but We gave him, in his power, happiness itself, multiplying it in each good act… There were no limits of happiness for him as in created things; to man was given the virtue of growing ever more in happiness… We loved the creature with perfect love, and therefore, in creating her, We placed in her complete happiness, complete love, sanctity and beauty, so that the creature might place herself in a contest with Us and requite Us with complete happiness, love and sanctity, in a way that We might delight so much in her, as to be able to say: ‘How beautiful is the work created by Us.‘”
Genesis 1:26–27 — “Let us make man in our image, after our likeness… So God created man in his own image, in the image of God he created him.” Man created “twice as happy” as the rest of creation, with no limit to the happiness he could grow in, corresponds to the image-dignity: the creature made in God’s own image shares in the divine nature at a depth that created things made merely “by” God’s word do not. The image-relationship is the ground of the greater endowment. Direct doctrinal parallel
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 unbounded happiness-capacity given to man — “no limits of happiness for him as in created things” — is the Psalmist’s astonishment in doctrinal form: man was crowned with glory and honor beyond all other created works. “A little lower than the heavenly beings” (or: God) is the Psalmist’s register for the “twice as happy” of the entry. Direct doctrinal parallel
Sirach 17:1–8 The Lord created human beings and endowed them with intelligence, understanding, wisdom, sight, hearing, and the capacity to perceive good and evil. The “vein of happiness in the mind, in the gaze, in the word, in the heartbeat, in the motion, in the step” enumerates the specific forms of human endowment that Sirach’s compressed statement implies: each faculty is a vehicle for the happiness God embedded in the creature’s creation. Direct doctrinal parallel
Ephesians 3:17–19 — “that Christ may dwell in your hearts through faith, to the end that you, being rooted and grounded in love, may be strengthened to comprehend with all the saints what is the width and length and height and depth, and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God.” The “complete happiness, complete love, sanctity and beauty” placed in man at creation corresponds to the fullness of God: Paul’s prayer that the creature be filled with the fullness God intends is the eschatological restoration of what was given at creation. The Ephesians prayer is the DW Kingdom restoring what the Fall lost. Direct doctrinal parallel
1 John 4:8 — “He who doesn’t love doesn’t know God, for God is love.” The “perfect love” with which God loved man in creating him — the ground for the complete endowment of happiness, love, sanctity, and beauty — is the ontological declaration of 1 John: the love that produced the creature is not a choice among divine options but the divine nature itself, poured out without reservation. “We loved the creature with perfect love” because love is what God is. 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.” The “complete happiness, love, sanctity and beauty” given at creation — the creature placed in a contest with God by the fullness of what she received — is the original form of what 2 Peter names as partaking of the divine nature. The creature’s creation-endowment is the first form of this participation. Direct doctrinal parallel
Song of Songs 4:7 — “You are all beautiful, my love. There is no spot in you.” The divine delight in the creature at creation — “How beautiful is the work created by Us” — corresponds to the beloved’s perfect beauty in the Song: the Creator looking on the creature in original perfection and finding her altogether beautiful, without flaw. Affective/meditative
Proverbs 8:30–31 — “then I was the craftsman by his side. I was a delight day by day, always rejoicing before him, rejoicing in his whole world. My delight was with the sons of men.” The divine delight in the creature — “We might delight so much in her” — echoes Wisdom’s delight in the children of man: the Creator’s joy in the creature He made for joy. Affective/meditative
The Divine Will as Preserver — All Good Bound to It / All Good Lost Without It
“in order to be sure that Our gifts would not suffer any detriment in the creature, We entrusted her to Our Divine Will, that It might serve her as life, to keep in her Our happiness, Our love, Our sanctity and beauty, making them always grow. Therefore, all the good of man was bound to Our Divine Will; once Our Will is rejected, all goods end, nor is there greater misfortune than that of not letting oneself be dominated by my Divine Will, because It alone is the preserver and the call of Our goods in the creature.”
John 15:4–5 — “Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. … apart from me you can do nothing.” The entry’s “all the good of man was bound to Our Divine Will; once Our Will is rejected, all goods end” is the precise doctrinal form of Christ’s vine-and-branch teaching: the branch separated from the vine does not merely produce less fruit but loses the capacity for any fruit at all. The DW is the vine; the creature separated from it loses the preservation of every good. Direct doctrinal parallel
Colossians 3:3 — “For you died, and your life is hidden with Christ in God.” The DW entrusted with the creature’s gifts “to serve her as life” — the DW as the living container of all the divine goods in the creature — corresponds to the Pauline hiddenness with Christ in God: the creature’s true life is not in herself but preserved in the divine. Direct doctrinal parallel
Romans 11:29 — “For the gifts and the calling of God are irrevocable.” The entrusting of the creature’s gifts to the DW “that they might not suffer any detriment” corresponds to the irrevocability of God’s gifts: the DW serves as the preserver of what God has given so that the creature’s misuse cannot destroy the divine intention for the gift. Direct doctrinal parallel
James 1:17 — “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation nor turning shadow.” The gifts of complete happiness, love, sanctity, and beauty given at creation — entrusted to the DW for their preservation — come from the Father of lights who does not change. The DW’s preserving function corresponds to the divine source’s own faithfulness to what He gave. Direct doctrinal parallel
Psalm 121:7–8 — “The LORD will keep you from all evil. He will keep your soul. The LORD will keep your going out and your coming in, from this time forward, and forever more.” The DW as “preserver and the call of Our goods in the creature” corresponds to the LORD as keeper: the divine preserving function that maintains the creature’s life and prevents the detriment to what God gave. Affective/meditative
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 DW serving the creature “as life” — the DW being the creature’s life rather than an external aid — is the Pauline self-eclipse: the DW lives in the creature in place of the creature’s own life, and it is this that preserves the divine goods from detriment. Direct doctrinal parallel
Hosea 13:9 — “You are destroyed, Israel, because you are against me, against your helper.” The entry’s “once Our Will is rejected, all goods end, nor is there greater misfortune than that of not letting oneself be dominated by my Divine Will” corresponds to Hosea’s declaration: to resist the One who is one’s life and helper is to bring about one’s own destruction. The DW rejected is the helper refused, and the consequence is the loss of all goods. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Both Stage One and Hogan identify Psalm 19 (the heavens declaring God’s glory) as the primary scriptural parallel for the first movement. Both read the creation-happiness as deriving from the DW’s own happiness communicated to creation — Hogan explicitly: “if the divine will is happiness personified, then whatever it creates has to be a reflection of that happiness.” Both identify Genesis 1:31 (“very good”) as the creation-assessment grounding the universal happiness of created things. Both identify Psalm 8:4–6 for the “no limits of happiness” given to man — Hogan cites it as “you’ve made us little less than a god… crowned with glory and honour.”
DEVIATIONS
Hogan cites Philippians 4:7 (the peace that surpasses understanding) for the happiness-in-divine-order experience, as she has done in the previous entry. Stage One did not identify this passage for the May 10 entry specifically, since the entry’s focus is on creation’s and man’s original happiness rather than the experiential peace of the DW-living soul. The two angles are complementary: Hogan connects the creation-happiness to the present experiential reality of DW living; Stage One develops the ontological-creatological dimension of the same happiness.
ADDITIONS — MINE
- Colossians 1:17 — all things held together in Christ as the ground for creation’s happiness-through-DW; departure from DW = loss of coherence and happiness
- Wisdom 11:24–26 — God loving all things He made / detesting none as the ground for universal creation-happiness
- Psalm 148:1–5 — the elements of creation summoned to praise (the same catalog as the entry) as the scriptural parallel for their happiness in their office
- Romans 8:19–22 — creation in eager longing / subjected to futility as the counterpoint illuminating what departure from the DW would mean
- Proverbs 8:30–31 — Wisdom’s delight at creation as the source-happiness from which all created happiness flows (used in both movements)
- Sirach 17:1–8 — specific human faculties as the background for “vein of happiness in the mind, gaze, word, heartbeat, motion, step”
- Ephesians 3:17–19 — being filled with the fullness of God as the eschatological restoration of what creation’s “complete happiness, love, sanctity, beauty” was
- 1 John 4:8 — God is love as the ontological ground for “We loved the creature with perfect love”
- 2 Peter 1:4 — partaking of the divine nature as the formal name for the complete-endowment given at creation
- Song of Songs 4:7 — “altogether beautiful, no flaw in you” as the affective parallel for divine delight at the creature’s original perfection
- John 15:4–5 — vine and branch as the most precise structural parallel for “all goods bound to DW; once rejected, all goods end”
- Colossians 3:3 — life hidden with Christ in God as the parallel for the DW serving the creature “as life” to preserve her goods
- James 1:17 — every good gift from the Father of lights as the scriptural ground for the gifts entrusted to the DW for preservation
- Psalm 121:7–8 — the LORD as keeper of the creature from all evil as the affective register for the DW as “preserver”
- Galatians 2:20 — Christ living in place of self as the formal parallel for the DW serving as the creature’s life
- Hosea 13:9 — destruction through resistance to one’s helper as the prophetic parallel for “all goods end” when the DW is rejected
ADDITIONS — HERS
Psalm 19 applied to the heavens’ proclamation of happiness: Hogan cites Psalm 19 explicitly and adds: “even though they are mute and they cannot speak, they still proclaim by their very existence.” This sharpens the parallel: the Psalmist’s declaration that the heavens speak “without speech and without words” (Psalm 19:3) is the precise counterpart to Luisa’s vision of the heavens’ happiness as a proclamation that does not require language.
Psalm 8 as “little god” — human lordship framing: Hogan reads Psalm 8 through the lens of man as “a little god on the earth,” created to be “lord of the earth” and “a royal person.” This is more explicit than Stage One’s use of the passage and draws out the ADG-1 dimension: the unbounded happiness-capacity corresponds to man’s original royal dignity as lord of creation. The “no limits of happiness” for man vs. the fixed limits of created things corresponds to the infinite vs. finite dignity gap the entry draws.
The IF clause — prominence of the conditionality: Hogan highlights what she calls “the big IF clause” — “But this, if he would let himself be dominated by my Divine Will” — and frames the Fall’s tragedy in terms of this condition not met. This is a PHW-1-adjacent observation: the human will’s self-assertion is the refusal of the condition that alone enables the growth in happiness. The scriptural background Hogan implies is Genesis 2:16–17 (the single command whose violation brought ruin) and Deuteronomy 30:15–20 (the two ways set before the creature — life and happiness or death and misfortune).
Bitterness-to-sweetness through uniting with Christ’s Passion: Hogan develops “changing the most bitter things into the sweetest nectar” pastorally through the same VSC-1 frame used in the May 2 entry: uniting trials with Christ’s sufferings in the DW for the salvation of souls converts bitterness into harvest-sweetness. The implicit scriptural background is again Colossians 1:24 and Romans 5:3–4.
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 creation-wisdom tradition (Genesis 1:31; Psalm 19; Psalm 148; Proverbs 8:30–31; Wisdom 11:24–26; Colossians 1:17), which grounds the claim that all creation is constitutively happy because it was made by the DW — a Will eternally happy — and that departure from the DW is departure from the very principle of happiness and coherence; and (2) the image-and-endowment tradition (Genesis 1:26–27; Psalm 8:4–6; 1 John 4:8; 2 Peter 1:4; Ephesians 3:17–19; Sirach 17:1–8), which grounds man’s unbounded happiness-capacity in the image-dignity that distinguishes him from the rest of creation. The third movement (DW as preserver) is anchored by John 15:4–5 as the most structurally precise parallel. Hogan adds the ADG-1 royal-lordship framing through Psalm 8 and the PHW-1-adjacent conditionality emphasis. The entry is a concentrated ADG-1 statement and the most formally complete account in the corpus of what man possessed at creation and why the DW’s preservation was the indispensable condition for its continuation.
Cross-Entry Synthesis
Volume 28 — May 10, 1930 “How all created things are happy, because they were created by a Divine Will. How God loved man with perfect love and gave him complete love, sanctity and beauty.”
All Created Things Are Happy — Created by a Will That Is Eternally Happy
The governing scriptural axis for this movement is the creation-wisdom tradition. Both Stage One and Hogan identify Psalm 19:1 as the primary parallel for the heavens’ happiness in their glorifying function: “the heavens declare the glory of God” is the happiness of the entry in canonical form. Hogan sharpens this by citing Psalm 19:3 — the heavens proclaim “without speech and without words” — making the Psalmist’s own structure (a wordless proclamation) the precise counterpart to Luisa’s vision of the heavens’ happiness rising toward the Creator in silent glory.
Genesis 1:31 (“very good”) is confirmed by both streams as the creation-assessment grounding universal happiness: the DW communicates its own happiness-nature to what it makes, so “very good” is the external assessment of the internal gift. Proverbs 8:30–31 (Wisdom rejoicing at creation and delighting in the children of man) provides the source-level: the DW’s own joy at creation is the origin from which all creaturely happiness flows.
Colossians 1:17 is Stage One’s anchor for the negative claim — that departure from the DW would cause creation to “instantly lose the happiness and change into the most unhappy works.” All things hold together in Christ; removal from that holding dissolves coherence and happiness simultaneously. Romans 8:19–22 is the canonical parallel for what such departure looks like in reality: creation subjected to futility and groaning is the partial form of what total departure would be. Psalm 148:1–5 provides the affective register: the same elements the entry catalogues — heavens, sun, stars — are summoned to praise in their happiness because this is the office they were created to fulfill.
Man Created Twice as Happy — Complete Happiness, Love, Sanctity, Beauty
Both streams converge on Psalm 8:4–6 for the unbounded happiness-capacity distinguishing man from the rest of creation. Stage One reads it as the image-dignity ground; Hogan reads it as man’s royal-lordship ground — “made little less than a god, crowned with glory and honour, all things under our feet.” These are complementary angles: image-dignity (Stage One) and royal dominion (Hogan) are two dimensions of the same Psalm 8 endowment. Together they explain both the “twice as happy” and the “no limits” — the creature made in God’s image and given dominion has a happiness-capacity structurally different from (not merely greater than) the fixed happiness of other created things.
Genesis 1:26–27 is Stage One’s structural ground for the image-difference; Sirach 17:1–8 provides the faculty-level specification. The “vein of happiness in the mind, in the gaze, in the word, in the heartbeat, in the motion, in the step” corresponds to Sirach’s enumeration of the specific faculties God gave man: each faculty as a channel for the happiness God embedded in the image-creature.
1 John 4:8 (“God is love”) provides the theological ground for “We loved the creature with perfect love”: the love placed in creation was not selective or measured but the full divine nature poured out, because that is what God is. 2 Peter 1:4 provides the formal name for the “complete happiness, love, sanctity, beauty” given at creation: partaking of the divine nature. Ephesians 3:17–19 frames the DW Kingdom as the eschatological restoration of this original endowment — being “filled with all the fullness of God” is Paul’s prayer for what creation gave in principle and the Fall dissolved in practice.
Hogan’s PHW-1-adjacent observation about the “big IF clause” — “But this, if he would let himself be dominated by my Divine Will” — is theologically significant for ADG-1: the entry makes explicit that Adam’s happiness had a structural condition, not merely a moral one. Deuteronomy 30:15–20 (two ways set before the creature) and Genesis 2:16–17 (the single command) provide the canonical form of this conditionality. The happiness was real and total; the condition was also real and necessary.
The Divine Will as Preserver — All Good Bound to It / All Good Lost Without It
John 15:4–5 is the most structurally precise parallel for this movement’s central claim and anchors both Stage One and Hogan’s understanding, though Hogan does not cite it explicitly. “All the good of man was bound to Our Divine Will; once Our Will is rejected, all goods end” is the exact form of Christ’s vine-and-branch teaching: the branch cannot bear fruit apart from the vine, and separation from it means total loss of fruitfulness. The DW is not one condition among several but the structural ground of every good.
Galatians 2:20 (Christ living as the creature’s life) is Stage One’s parallel for the DW serving “as life” — the DW is not an external force protecting the creature from outside but the interior life that the creature lives by. Colossians 3:3 (life hidden with Christ in God) provides the hiddenness dimension: the gifts are entrusted to the DW not merely as a guardian but as their home. Romans 11:29 (gifts of God irrevocable) and James 1:17 (gifts from the Father of lights with no variation) establish why the DW’s preservation is necessary and possible — the gifts do not change because the Giver does not change, and the DW preserves them faithfully.
Hosea 13:9 (“He destroys you, O Israel, for you are against me, against your helper”) is Stage One’s sharpest prophetic parallel for “all goods end when the DW is rejected”: to resist the DW is to resist one’s own helper and life-sustainer. Psalm 121:7–8 (the LORD keeping the creature from all evil) provides the affective register of what the DW’s preservation means.
Synthesis Conclusion
Two biblical traditions carry the dominant weight of this entry. The creation-wisdom tradition (Genesis 1:31; Psalm 19; Psalm 148; Proverbs 8:30–31; Wisdom 11:24–26; Colossians 1:17) provides the cosmological grounding: creation is constitutively happy because the DW is constitutively happy, and the divine happiness is communicated to every created thing through the DW that forms and sustains it. The image-and-endowment tradition (Genesis 1:26–27; Psalm 8:4–6; 1 John 4:8; 2 Peter 1:4; Ephesians 3:17–19; Sirach 17:1–8) provides the anthropological grounding: man’s unbounded happiness-capacity is the structural consequence of the image-dignity that makes him a participant in the divine nature, not merely a beneficiary of divine work.
Three findings carry the most theological significance. First, Psalm 8:4–6 as the scriptural ground for the “twice as happy” / “no limits” distinction: the image-creature is not merely better endowed than other created things but differently constituted — Hogan’s royal-lordship angle and Stage One’s image-dignity angle together establish why no limits could apply to what was structurally oriented toward participation in the divine. Second, John 15:4–5 as the most structurally precise canonical parallel for “all the good of man was bound to Our Divine Will; once Our Will is rejected, all goods end”: the vine-branch teaching is the New Testament form of the entry’s creation-anthropology — total dependence, total fruitfulness in union, total loss in separation. Third, the entry as the most formally complete single-entry ADG-1 statement in Volume 28: the specific content of Adam’s original endowment — happiness in every faculty, complete love, sanctity and beauty, no limits to growth — is enumerated and its structural dependence on the DW as preserver is made doctrinally precise.
Observation Notes
See this note in volume context →
28-1930-05-10
ADG-1 significant advance — most-formally-complete-single-entry-happiness-endowment / complete-happiness-love-sanctity-beauty: “We loved the creature with perfect love, and therefore, in creating her, We placed in her complete happiness, complete love, sanctity and beauty… There were no limits of happiness for him as in created things; to man was given the virtue of growing ever more in happiness.” This is the most formally complete single-entry statement of Adam’s original endowment in Volume 28: the specific qualities (happiness, love, sanctity, beauty), the faculty-by-faculty enumeration of happiness (mind, gaze, word, heartbeat, motion, step), the unbounded growth capacity, and the DW as the indispensable preserver — all stated together. Significant ADG-1 advance.
PDW-1 advance — contest-with-God / divine-delight-as-creation-purpose in happiness-register: “We placed in her complete happiness, complete love, sanctity and beauty, so that the creature might place herself in a contest with Us and requite Us with complete happiness, love and sanctity, in a way that We might delight so much in her, as to be able to say: ‘How beautiful is the work created by Us.‘” The PDW-1 mutual-delight register appears in a new form: not merely God’s joy in the creature but a contest — the creature reciprocating with the same fullness she received. Probable PDW-1 advance.
PHW-1 implicit background — IF-clause conditionality: “But this, if he would let himself be dominated by my Divine Will; without It, happiness cannot reign.” The structural conditionality of Adam’s happiness on DW-submission is the most explicit statement in Volume 28 of why PHW-1 represents a structural imprisonment: the human will not dominated by the DW is constitutionally incapable of sustaining happiness. Hogan flags this as “a big IF clause, about six feet tall.” Not a new PHW-1 appearance but significant doctrinal background enriching the item’s structural logic.
RPT-1 one probable unverified addition: “My little soul continues its course in the works that the Divine Will created; and while I was looking at the Creation in order to unite myself to the homages that they give to my Creator.” One round instance added to the unverified count.