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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
28-1930-05-20 Biblical Resonance Analysis
Volume 28 — May 20, 1930 “How all Creation is a member of God, and how It participates in all the divine qualities. The Divine Will, gatherer of all the acts that belong to It.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
All Creation as Members of God — The DW as Bond of Union and Circulation
“each created thing is one distinct member of mine, and, as such, I use it to maintain the order, the life of Creation; and I use it in order to make use, by means of it, now of Mercy, now of my Power, and now of my Justice. More so since, the Creation being immersed in my Divine Will, It cannot move or operate if my Divine Fiat does not give It the motion… just as the Creation, so is the creature a member of God; and as long as she remains united with God, she participates in all the qualities of God, like a member attached to the body participates in the circulation of the blood, in the warmth, in the motion of the same body. But who maintains this union as steady… My Divine Will. My Will is bond of union and communication of warmth and of motion… It places, more than blood, the Divine Sanctity, the Strength, the Love, the Beauty – in sum, all the qualities of her Creator – in circulation with this member. But if my Will is not there, it will be a detached member… if in appearance it seems united, it will be like a paralyzed member, which will live with difficulty, without motion; and it will be of bother and of sorrow for the Divine Head to have a member and not to be able to communicate the good of Its Life.”
1 Corinthians 12:12–27 — “For as the body is one and has many members, and all the members of the body, being many, are one body; so also is Christ. For … Now you are the body of Christ, and members individually.” The entry’s governing image — creation and creature as members of God, the DW as the bond of union communicating the body’s life to each member — is the Pauline body-of-Christ theology extended to its cosmological horizon. Paul applies the body-member image to the Church; Luisa’s entry extends it to all creation, with the DW serving the function of the body’s circulatory life communicating to each member. Direct doctrinal parallel
Romans 12:4–5 — “For even as we have many members in one body, and all the members don’t have the same function, so we, who are many, are one body in Christ, and individually members of one another,” The entry’s “each created thing is one distinct member of mine” — distinct but united — corresponds to the Pauline body where distinct members with distinct functions are yet one body. The divine use of each member “now of Mercy, now of Power, now of Justice” is the entry’s form of the Pauline “members do not all have the same function.” Direct doctrinal parallel
Colossians 1:17–18 — “He is before all things, and in him all things are held together. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence.” Christ as Head holding all things together, the Body’s life deriving from His, corresponds to the entry’s divine Head whose DW is the bond of union communicating life to every member. The Pauline cosmic Christology of Colossians extends the body-head image to creation itself — exactly the extension Luisa’s entry makes. Christological/Trinitarian
Ephesians 4:15–16 — “but speaking truth in love, we may grow up in all things into him who is the head, Christ, from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.” The DW as the “joint” — the bond and communication of warmth and motion — holding the body together and enabling each member’s proper function corresponds precisely to the Pauline “every joint with which it is equipped.” Direct doctrinal parallel
Acts 17:28 — “‘For in him we live, move, and have our being.’ As some of your own poets have said, ‘For we are also his offspring.’” The entry’s “each created thing is one distinct member of mine” and “the Creation being immersed in my Divine Will, It cannot move or operate if my Divine Fiat does not give It the motion” corresponds to Paul’s declaration at Athens: all creatures are immersed in the divine life, and their living, moving, and existing are acts of the divine giving itself to them. Direct doctrinal parallel
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 paralyzed-member image — “a detached member which cannot flow to the communication of the body… a paralyzed member, which will live with difficulty, without motion” — is the Johannine vine-branch image in the register of pathology: the detached branch is the paralyzed member. Both describe the same structural incapacity when the union with the source of life is severed. Direct doctrinal parallel
2 Corinthians 13:13 — “All the saints greet you.” The DW as the bond of communication circulating divine sanctity, strength, love, and beauty through the creature-member corresponds to the Trinitarian communion (koinonia) of the Spirit: it is the Spirit’s fellowship that circulates the divine life through those who are united to the divine body. Christological/Trinitarian
1 Corinthians 12:7 — “But to each one is given the manifestation of the Spirit for the profit of all.” The use of each created member — “now of Mercy, now of Power, now of Justice” — for the maintenance of creation’s order corresponds to the distribution of the Spirit’s manifestations for the common good: each member’s distinct gift and function serves the whole. Direct doctrinal parallel
Ezekiel 37:5–6 — “The Lord GOD says to these bones: “Behold, I will cause breath to enter into you, and you will live. I will lay sinews on you, and will bring up flesh on you, and cover you with skin, and put breath in you, and you will live. Then you will know that I am the LORD.”’” The paralyzed/dead member needing the divine breath to restore circulation and motion corresponds to the dry bones requiring the Spirit’s breath to live again. The entry’s “detached member” is the dry bone; the DW restoring union is the breath of Ezekiel. Typological
Psalm 104:27–30 — “These all wait for you, that you may give them their food in due season. … dust. You send out your Spirit and they are created. You renew the face of the ground.” Creation dependent on the divine Spirit for its motion, life, and renewal — “the Creation being immersed in my Divine Will, It cannot move or operate if my Divine Fiat does not give It the motion” — is the Psalmist’s account of creation’s total dependence on the divine breath for continued existence. Direct doctrinal parallel
The Divine Will as Gatherer — Acts Not Dispersed / Each Act an Entire Eternity
“my Divine Will is the gatherer of everything that belongs to It. Jealous of Its acts, It does not disperse a single one of them, because each of Its acts contains an infinite act, one whole entire eternity, an interminability that never ends. Therefore, they are acts not subject to being dispersed… when my Fiat forms Its acts, the love, the jealousy for Its act is so great, that It keeps it on Its lap of light as glory and triumph of the power of Its operating. Now, when the soul lives in my Divine Will and encloses her acts in It, she becomes an act of Divine Will; and then she repeats for herself all the acts that the Divine Will does… my Divine Fiat feels triumphant of this creature, finding in her a pure act of Its Will; and It makes Itself the gatherer of everything that this creature can do – It does not disperse even one breath, because in everything It finds Its operating Will… It keeps her clasped in Its lap of light, to give her the continuous Life of Its Volition, and to receive from her the requital of It.”
Revelation 5:8 — “Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints.” The DW as gatherer that “does not disperse a single one” of its acts — holding each act on its “lap of light as glory and triumph” — corresponds to the golden bowls: the prayers of the saints are not scattered or lost but gathered, held, and presented before the Lamb. The DW is the divine gathering-capacity that holds all acts intact. Typological
John 6:12 — “When they were filled, he said to his disciples, “Gather up the broken pieces which are left over, that nothing be lost.” Christ’s command after the feeding — “that nothing may be lost” — is the governing principle of the DW-as-gatherer: no act done in the DW is lost or dispersed; everything is gathered because everything done in the divine will has infinite worth. Christological/Trinitarian
Isaiah 46:10 — “I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all that I please.” The DW as an act containing “one whole entire eternity, an interminability that never ends” corresponds to the divine counsel that encompasses all from beginning to end: each DW-act is not a moment in time but a participation in the divine eternity that sees and encompasses all. Direct doctrinal parallel
Psalm 56:8 — “You count my wanderings. You put my tears into your container. Aren’t they in your book?” God as the divine gatherer who keeps count of every tossing and stores every tear corresponds to the DW that “does not disperse even one breath” of the creature living in it: the divine fidelity to gathering and preserving what the creature offers, no matter how small. Affective/meditative
Revelation 8:3–4 — “Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. The smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand.” The DW-acts gathered and held — placed “on Its lap of light as glory and triumph” — correspond to the incense rising before the throne: the gathered acts of the creature in the DW are presented before God as a perpetual offering that does not dissipate. Typological
Colossians 1:17 — “He is before all things, and in him all things are held together.” The DW gathering and holding all acts “not subject to being dispersed” corresponds to the Pauline claim that all things hold together in Christ: the divine principle of coherence prevents any act done in it from being scattered or lost. Direct doctrinal parallel
Ephesians 1:9–10 — “making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him.” The DW as gatherer corresponds to the divine plan to “unite all things in him”: the gathering of all acts, all creatures, all creation into the divine will is the Pauline anakephalaiōsis — the recapitulation of all things in Christ — operating at the level of each individual act. Christological/Trinitarian
Romans 8:28 — “We know that all things work together for good for those who love God, for those who are called according to his purpose.” The DW gathering all of the creature’s acts — “It does not disperse even one breath, because in everything It finds Its operating Will” — is the gathering-for-good of Romans 8:28: the DW finds its own operating will in every act of the creature living in it and works all things together as one unified act of love. Direct doctrinal parallel
WOE-1 register — 1 Corinthians 15:28 (translation pending) — “When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.” The DW-act containing “one whole entire eternity, an interminability that never ends” participates in the divine infinity in which God will be all in all. Each gathered act is not a fragment of the whole but participates in the entire eternity of the DW. Christological/Trinitarian
Zephaniah 3:17 — “The LORD, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing.” The DW clasping the creature on its “lap of light” — delighting in her, keeping her, finding triumph in her pure act — corresponds to God rejoicing and exulting over the creature: the divine delight in the one who gives the DW its requital, the celebratory joy of the divine gathering complete. Affective/meditative
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Both Stage One and Hogan identify 1 Corinthians 12 (body of Christ / members) as the governing scriptural template for the entry’s body-member image. Both identify Acts 17:28 (“in him we live and move and have our being”) for the creature-as-member-of-God dimension. Both identify the paralyzed-member as the condition of the creature who lives without the DW, and both read this through the vine-branch logic (John 15:4–5).
DEVIATIONS
Hogan cites 1 Corinthians 12 specifically as the body-of-Christ / head template, and frames the entry’s body-member imagery directly through Paul’s ecclesiology: “Christ is the head and we are the body.” Stage One extends the same passage to the cosmological level — creation as body, each created thing as member — which is the entry’s explicit extension. The two angles are complementary: Hogan reads ecclesially (the Church as the body), Stage One reads cosmologically (creation as the body), and the entry encompasses both.
For the gathering movement, Hogan provides the most theologically precise editorial comment in his commentary: “this is the first time that I know this expression has been used… that an act done in the divine will is one whole entire eternity — that’s incredible.” Stage One identified the governing parallel in Isaiah 46:10 and 1 Corinthians 15:28. Hogan does not provide explicit scriptural citation for the gathering movement but marks it as a new formal disclosure.
ADDITIONS — MINE
- Romans 12:4–5 — distinct members with distinct functions in one body as the Pauline parallel for distinct created members used for mercy, power, and justice
- Colossians 1:17–18 — Christ as head holding all things together as the cosmic extension of the body-head image
- Ephesians 4:15–16 — the whole body joined and held together by every joint as the DW-as-joint/bond parallel
- 2 Corinthians 13:13 — the fellowship (koinonia) of the Holy Spirit as the circulation of divine life through members
- 1 Corinthians 12:7 — Spirit’s manifestations given to each member for the common good as the parallel for distinct creation-members used for distinct purposes
- Ezekiel 37:5–6 — divine breath restoring life to dead/paralyzed bones as the typological parallel for the DW restoring the detached/paralyzed member
- Psalm 104:27–30 — creation dependent on the divine Spirit for motion, life, and renewal as the creation-immanence parallel
- John 6:12 — “gather up the fragments so that nothing may be lost” as the governing Christological principle for the DW-as-gatherer
- Isaiah 46:10 — divine counsel encompassing all from beginning to end as the eternity-parallel for each DW-act containing “one whole entire eternity”
- Psalm 56:8 — God keeping count of every tossing and storing tears as the affective parallel for not dispersing even one breath
- Revelation 8:3–4 — incense rising before the throne as the typological parallel for gathered DW-acts presented as a perpetual offering
- Colossians 1:17 — all things held together in Christ as the dispersal-prevention parallel
- Ephesians 1:9–10 — the plan to unite all things in Christ as the anakephalaiōsis parallel for the DW’s gathering function
- Romans 8:28 — all things working together for good as the DW-gathering-everything-as-one-act-of-love parallel
- 1 Corinthians 15:28 — God all in all as the eternity-register for DW-acts participating in divine infinity
- Zephaniah 3:17 — God exulting and rejoicing over the creature on His lap as the affective parallel for the DW clasping the creature on its lap of light
ADDITIONS — HERS
Hours of the Passion — detached-member as detached souls: Hogan makes a striking cross-reference to the Hours of the Passion: “one of the terrifying sufferings of Jesus was to see the lumps of his body that had been removed and were on the ground and they were detached souls.” This is a direct intertextual connection within the corpus — the detached-member image in May 20 is the same image Luisa uses in the Hours of the Passion for souls cut off from God. The implicit scriptural background is Colossians 1:24 (filling up what is lacking in Christ’s afflictions) and 1 Corinthians 12:26 (“if one member suffers, all suffer together”). This VSC-1-adjacent connection is not developed by Stage One.
DW as gatherer as “new expression”: Hogan explicitly marks the disclosure that each DW-act contains “one whole entire eternity” as a new expression not previously encountered in this form: “this is the first time that I know this expression has been used… that’s incredible.” This is a significant editorial judgment — Hogan is treating the May 20 entry as introducing a formally new doctrinal register for the DW-act’s eternal content. The implicit scriptural backgrounds are Psalm 90:4 (a thousand years as a watch in the night — time’s dissolution in divine eternity) and Revelation 1:8 (the Alpha and Omega), both previously associated with WOE-1.
Pure act — undiluted by anything else: Hogan specifically highlights “a pure act of Its Will” and explicates the meaning: “pure means undiluted with anything else… it’s not diluted with the human or the earthly or the worldly or the sinful.” This explicates what Stage One’s citations approach from the structural side: the act becomes a pure DW-act when the creature’s own will is entirely surrendered, allowing the DW alone to operate. Hebrews 12:14 (“holiness without which no one will see the Lord”) and 1 Corinthians 3:12–13 (testing what each person’s work is made of — gold, silver, precious stones vs. wood, hay, straw) provide the scriptural register for the purity-distinction.
VIP / SPECIAL DESIGNATIONS
Hogan does not designate this entry as VIP or use elevated language marking special theological priority, though he marks the “each act is one whole entire eternity” disclosure as a new and significant expression.
STAGE TWO SYNTHESIS
The entry works within two primary scriptural traditions: (1) the Pauline body-of-Christ theology (1 Corinthians 12; Romans 12; Colossians 1:17–18; Ephesians 4:15–16), extended here to its cosmological horizon — all creation as members of the divine body, the DW as the circulatory bond communicating divine life to each member; and (2) the gathering and anakephalaiōsis tradition (John 6:12; Revelation 5:8; 8:3–4; Ephesians 1:9–10; Romans 8:28), which grounds the DW-as-gatherer in the divine principle of not allowing anything done in it to be lost or dispersed. Hogan adds two significant dimensions: the cross-reference to the Hours of the Passion (detached-member as detached souls), and the editorial marking of the “each act is one whole entire eternity” as a formally new doctrinal disclosure. The entry’s two movements are structurally unified: the DW as the bond of union that circulates divine life to every member (first movement) and the DW as the gatherer that holds every act of those members without dispersion (second movement) — the same divine principle of cohesion operates at both levels.
Cross-Entry Synthesis
Volume 28 — May 20, 1930 “How all Creation is a member of God, and how It participates in all the divine qualities. The Divine Will, gatherer of all the acts that belong to It.”
All Creation as Members of God — The DW as Bond of Union and Circulation
The governing scriptural template for this movement, confirmed by both Stage One and Hogan, is 1 Corinthians 12 (body of Christ / members). Both streams read the entry’s body-member imagery through Paul, but at different scopes. Hogan reads ecclesially: “Christ is the head and we are the body” — the entry’s member-union logic is the Pauline Church-body applied to each soul’s relationship to God. Stage One reads cosmologically: the entry explicitly extends the body-member image beyond the Church to all creation — “each created thing is one distinct member of mine.” Both readings are present in the entry itself, and together they give the full scope of the image’s application: from the cosmos (every created thing as member) through the creature (the soul as member) to the Church (the Body of Christ). Colossians 1:17–18 — Christ as Head holding all things together, the Body’s life deriving from His — is Stage One’s cosmic anchor for the same extension.
Acts 17:28 (“in him we live and move and have our being”) is confirmed by both streams for the creature-as-member-immersed-in-the-DW dimension: the entry’s “the Creation being immersed in my Divine Will, It cannot move or operate if my Divine Fiat does not give It the motion” is the Luisian disclosure of what Paul already declared. Psalm 104:27–30 (creation dependent on the divine Spirit for motion and renewal) provides the Psalmic parallel.
Ephesians 4:15–16 — “the whole body, joined and held together by every joint with which it is equipped” — is Stage One’s anchor for the DW as the specific binding-and-communication mechanism: the DW is the joint, the bond of union that circulates divine sanctity, strength, love, and beauty as the body circulates blood. 2 Corinthians 13:13 (the fellowship of the Holy Spirit) provides the Trinitarian register for this circulation.
The paralyzed-member image is the most formally developed pathological statement in this section of the corpus: “if in appearance it seems united, it will be like a paralyzed member, which will live with difficulty, without motion; and it will be of bother and of sorrow for the Divine Head to have a member and not be able to communicate the good of Its Life.” John 15:4–5 (vine and branch) is both streams’ structural parallel for the detachment-incapacity logic. Hogan adds the cross-reference to the Hours of the Passion — the detached-member image there applied to detached souls lying on the ground — opening the VSC-1 dimension: Christ’s suffering at the sight of the detached members is the same sorrow expressed here by the Divine Head unable to communicate its life through the paralyzed member. The implicit background is 1 Corinthians 12:26 (“if one member suffers, all suffer together”).
The Divine Will as Gatherer — Acts Not Dispersed / Each Act an Entire Eternity
This movement is primarily Stage One’s citation contribution, with Hogan providing the theological commentary that marks it as formally new. Hogan explicitly identifies “each of Its acts contains an infinite act, one whole entire eternity, an interminability that never ends” as a disclosure not previously stated in this form — a formal doctrinal advance in the corpus’s treatment of DW-acts.
Stage One maps the gathering principle through three scriptural streams. The first — John 6:12 (“gather up the fragments so that nothing may be lost”) — is the most precise Christological anchor: Christ’s own command after the feeding is the governing principle of the DW’s gathering jealousy. The DW’s refusal to disperse any act is not administrative efficiency but the divine character of the One who commands that nothing be lost. The second stream — Revelation 5:8 and 8:3–4 (golden bowls of incense / prayers rising before the throne) — provides the typological register: the gathered acts are not stored inertly but presented continuously before God as perpetual offering, glory and triumph. The third stream — Ephesians 1:9–10 (the plan to unite all things in Christ / anakephalaiōsis) and Romans 8:28 (all things working together for good) — provides the theological-structural ground: the gathering is the cosmic principle operative at the level of each individual act.
The “one whole entire eternity” disclosure is the entry’s most formally novel doctrinal statement. Isaiah 46:10 (divine counsel encompassing all from beginning to end) provides the eternal-encompassing parallel; 1 Corinthians 15:28 (God all in all at the eschaton) provides the telos-register: each gathered act participates in the divine eternity that is the final state of all things. Hogan’s markers — “that’s incredible” / “this is the first time that I know this expression has been used” — signal that the entry’s WOE-1 register has advanced into new territory: not merely the DW’s own eternal life but the creature’s acts, once enclosed in the DW, sharing in that eternity individually.
Zephaniah 3:17 (God rejoicing over the creature with gladness / exulting with singing) is Stage One’s affective anchor for the DW clasping the creature on its “lap of light” in triumph: the gathering is not merely preservation but delight, the divine love celebrating the creature who gives it a pure act worthy of itself. Psalm 56:8 (God keeping count of every tossing / storing tears) provides the intimacy register: the divine gathering extends to the smallest creaturely act, “not dispersing even one breath.”
Hogan’s explication of “pure act” — “undiluted with anything else… not diluted with the human or the earthly or the sinful” — is the formal criterion for which acts the DW gathers without dispersion. The implicit background is 1 Corinthians 3:12–13 (testing what each work is made of, gold vs. straw): the DW-acts are the gold that survives because they are pure; the mixed acts are the straw. This is a CDS-1-adjacent observation: the DW’s gathering operates by finding “its operating Will” in each act — where it does not find its own Will, the act is not gathered as a DW-act.
Synthesis Conclusion
Two biblical traditions carry the dominant weight of this entry. The Pauline body-of-Christ theology (1 Corinthians 12; Colossians 1:17–18; Ephesians 4:15–16) provides the structural image for both movements and the cosmological scope the entry claims: all creation as members of the divine body, the DW as the circulatory bond of life. The gathering and anakephalaiōsis tradition (John 6:12; Revelation 5:8; 8:3–4; Ephesians 1:9–10; Romans 8:28) provides the governing principle of the second movement: the DW gathers all that belongs to it because the divine principle of cohesion does not allow acts of infinite worth to be dispersed.
Three findings carry the most theological significance. First, the cosmological extension of the Pauline body-of-Christ image: the entry is the corpus’s most formally complete statement that all creation — not only the Church or the individual soul — is structured as members of the divine body, with the DW as the circulatory bond. This gives the body-member image its full theological scope: ecclesial (1 Corinthians 12), creaturely (the soul as member), and cosmic (all creation as member). Second, the formally new WOE-1 disclosure: each DW-act contains “one whole entire eternity, an interminability that never ends.” This advances beyond the DW’s own infinite life (already established) to the creature’s acts sharing in that eternity individually — each gathered act is not a temporal fragment preserved but an infinite act subsisting in the divine eternity. Hogan marks this as a new formal expression, and the scriptural background (Isaiah 46:10; 1 Corinthians 15:28) confirms the weight of the claim. Third, the paralyzed-member pathology as the most formally developed account of what life outside the DW costs: not merely less vitality but structural incapacity — the appearance of union without its communication, the Divine Head unable to give what it has because the member cannot receive it. Hogan’s cross-reference to the Hours of the Passion extends this into the VSC-1 register: Christ’s suffering at the detached members is the same sorrow the Divine Head bears for the paralyzed member.
Observation Notes
See this note in volume context →
28-1930-05-20
WOE-1 advance — each-DW-act-contains-one-whole-entire-eternity / most-formally-novel-eternity-register: “each of Its acts contains an infinite act, one whole entire eternity, an interminability that never ends. Therefore, they are acts not subject to being dispersed.” Hogan explicitly marks this as a new formal expression not previously encountered in this form: not the DW’s own eternal life (established), but the creature’s acts, once enclosed in the DW, individually sharing in that eternity. This advances WOE-1 into a new register — the eternal content of each individual act — distinct from prior appearances. Probable new WOE-1 advance; registry verification required.
GCM-1 advance — gatherer-of-all-acts / DW-as-gathering-and-non-dispersing-principle: “my Divine Will is the gatherer of everything that belongs to It. Jealous of Its acts, It does not disperse a single one of them… It makes Itself the gatherer of everything that this creature can do – It does not disperse even one breath.” The DW-as-gatherer is a GCM-1 advance in a new register: the centralizing function extends from drawing creatures toward the DW to gathering and holding all their acts without dispersion. One of the most formally compact GCM-1 statements in Volume 28.
DVB-1 adjacent — DW-running-as-bond-of-union / circulating-divine-life-through-creature: “My Will is bond of union and communication of warmth and of motion, in such a way as to make her feel, at each motion, the Life of her Creator; and It places, more than blood, the Divine Sanctity, the Strength, the Love, the Beauty – in sum, all the qualities of her Creator – in circulation with this member.” The DW circulating its own qualities through the creature at each motion is DVB-1-adjacent: the DW operating within the creature’s every act as the circulatory bond. Not confirming a new DVB-1 appearance but recording the doctrinal development of the item’s circulation register.
IAD-1 advance — sorrow-of-Divine-Head-for-paralyzed-member / most-structurally-stated-divine-loss: “it will be of bother and of sorrow for the Divine Head to have a member and not to be able to communicate the good of Its Life.” A new IAD-1 register: the divine sorrow is expressed specifically as the structural incapacity of the Head to communicate its life through the paralyzed member — not merely the pain of rejection but the grief of possessing goods to give and being unable to give them because the member cannot receive. Hogan connects this to the Hours of the Passion (detached souls lying on the ground as Christ’s supreme suffering). Significant IAD-1 advance.
RPT-1 one probable unverified addition: “I was following, according to my usual way, the acts of the Divine Will in the Creation.” One explicit round instance added to the unverified count.