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Luisa & Scripture

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35-1938-02-20

45 min read

← Diary Entry

This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.

35-1938-02-20 Biblical Resonance Analysis

Volume 35 — February 20, 1938 “How Jesus, in His Incarnation, formed from Himself one Jesus for each creature to exist, so that each one of them might have one Jesus at her disposal.”

STAGE ONE — Independent Biblical Identification

Movement 1: The Love Story — Divine Disclosure and One Love

“I am in the arms of the Divine Volition, that Loves me so much and, to show me how much, It wants to tell me continuously Its Eternal and long Love Story, adding always New Surprises… My Love is so Great that It needs to be unleashed, and to entrust Its secrets to the one who Lives in My Will, so that making her aware of everything, we may Love with One Love.”

John 15:15 — “No longer do I call you servants, for the servant doesn’t know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you.” The necessity of love to disclose itself — “my Love needs to be unleashed and to entrust Its secrets” — finds its definitive New Testament expression here. Jesus names the full communication of the Father’s secrets as the distinguishing mark of friendship-love; the DW soul’s position as the continuous recipient of the Eternal Love Story is the mystical extension of this friendship-disclosure into permanent intimacy. Direct doctrinal parallel

Song of Songs 2:3–6 — “his fruit was sweet to my taste. He brought me to the banquet hall. His banner over me is love. … I am faint with love.” The sustained spousal narrative of the Canticle is the dominant scriptural type for the “Eternal and long Love Story” told with “always New Surprises.” The Canticle’s structure — the lover continuously revealing new depths of love to the beloved who is overwhelmed and enraptured — is the literary and theological form within which Luisa’s opening situates itself. Affective/meditative

1 Corinthians 2:9–12 — “But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.” But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. For who among men knows the things of a man except the spirit of the man which is in him? Even so, no one knows the things of God except God’s Spirit. But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God.” The Spirit searching the inexhaustible depths of God and disclosing them sip by sip to the soul is the Pauline framework for what the DW accomplishes in the Love Story — the perpetual “New Surprises” that prevent complete comprehension correspond to the Spirit’s access to depths that can only be disclosed progressively. Direct doctrinal parallel

John 17:26 — “I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.” The movement “we may Love with One Love” finds its Johannine ground here: the Father’s own love reaching into the creature through Jesus’s continuous disclosure. The “one love” is not the creature’s love elevated to meet God’s but the divine love itself becoming the creature’s love through the DW’s mediation. Christological/Trinitarian

Hosea 2:14 — “Therefore behold, I will allure her, and bring her into the wilderness, and speak tenderly to her.” God drawing the soul to intimacy for the purpose of private divine disclosure; the prophetic idiom of spousal communication is the Old Testament anchor for the DW’s desire to speak its love-story continuously to the one who dwells within it. Affective/meditative

Sirach 4:18 — “Then she will return him again to the straight way, and will gladden him, and reveal to him her secrets.” Wisdom’s disclosure of secrets to the one who perseveres in her school — the pattern of divine wisdom entrusting its innermost things to the faithful disciple is the deuterocanonical form of the DW’s self-disclosure to Luisa. The “always New Surprises” that gladden and enrapture mirrors the gladness Sirach names as the fruit of Wisdom’s self-revelation. Typological

Movement 2: One Jesus for Each Creature — The Incarnational Multiplication

“Coming upon earth, I wanted to make Myself into one Jesus for each creature that had existed, was existing, and was going to exist. Therefore, everyone had to have his own Jesus—completely his own—at his disposal. So, each one had to have My Conception to remain conceived in Me—My Birth to be Reborn, My tears to be washed, My infantile age to be Restored and to begin his New Life, My Steps to guide his own, My Works to make rise his works in Mine, My Pains as balm and Strength for his pains, and as repayment of any debt incurred with the Divine Justice; My Death to find again his Life; My Resurrection to Rise Again Completely in My Will, for the Glory he had to give to his Creator.”

This is the theological heart of the entry and the most formally soteriological statement of DVB-1 in the corpus. The multiplication is not merely of divine presence within individual acts but of the entire person of Jesus — with every act of his humanity individually offered and available to each creature. It grounds all prior Volume 35 multiplication statements (January 24’s infinity-principle, January 30’s “Creates another Self”) in their Incarnational foundation.

John 1:14 — “The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth.” The Incarnation as the singular act from which each creature’s “own Jesus” proceeds. The fullness of grace and truth dwelling in the flesh is the ground of infinite individualized multiplication — from one inexhaustible pleroma, a complete and wholly personal gift to each creature without diminishment to any. Christological/Trinitarian

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.” Paul’s individualization of the redemptive act — “me,” not merely “us” — is the canonical scriptural precedent for the doctrine that each creature has their own Jesus “completely his own.” The Luisian teaching unfolds what Paul’s singular personal pronoun implies at its fullest theological extension: each creature’s claim is as total as Paul’s own. Direct doctrinal parallel

Romans 5:12–19 (paraphrase) — The Adam/Christ typology: as one man’s act of disobedience reached to all, so one man’s act of righteousness reaches to each. The enumeration of Conception through Resurrection as the content of each creature’s “own Jesus” maps onto the comprehensive scope of what Romans 5 attributes to Christ’s one act — not merely forgiveness but the full restoration of what Adam forfeited, delivered to each individual creature as their own. Direct doctrinal parallel

2 Corinthians 5:14–15 — “For the love of Christ compels us; because we judge thus: that one died for all, therefore all died. He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again.” The paradox of one death simultaneously belonging to each — “for their sake” is individualized even within the universal statement — is the Pauline form of the multiplication doctrine. Each creature’s “own Jesus” who dies for them is the doctrinal unpacking of this paradox. Direct doctrinal parallel

Colossians 1:19–20 — “For all the fullness was pleased to dwell in him, and through him to reconcile all things to himself by him, whether things on the earth or things in the heavens, having made peace through the blood of his cross.” The complete fullness dwelling in Christ is the ontological ground of his capacity to offer himself wholly to each creature without division; infinite self-giving flows from infinite fullness. The “all things” reconciled individually is the universal scope matching the individual scope of the “one Jesus for each.” 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 present-tense perpetual availability of the priestly Christ corresponds to each creature having their own Jesus “at his disposal” — the Incarnational multiplication produces a Jesus who is not only historically enacted but permanently present and actively mediating on behalf of each individual, now and always. Direct doctrinal parallel

Isaiah 53:4–5 — “Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed.” The Servant bearing griefs is individualized in the Hebrew idiom — “our” operating simultaneously as each one’s own. The enumeration of pains as “balm and Strength for his pains, and as repayment of any debt” maps directly onto Isaiah 53’s catalogue of substitutionary suffering applied to each. Typological

Hebrews 2:11–17 — “For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers, saying, “I will declare your name to my brothers. Among the congregation I will sing your praise.” Again, “I will put my trust in him.” Again, “Behold, here I am with the children whom God has given me.” Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, and might deliver all of them who through fear of death were all their lifetime subject to bondage. For most certainly, he doesn’t give help to angels, but he gives help to the offspring of Abraham. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.” The solidarity of the Incarnate Word with each individual creature in every stage of the human condition — infancy, growth, labor, suffering, death — is the theological ground for the personalized gift. He was made like each so that each could have him as their own. Christological/Trinitarian

1 Corinthians 15:45–47 — “So also it is written, “The first man Adam became a living soul.” The last Adam became a life-giving spirit. However, that which is spiritual isn’t first, but that which is natural, then that which is spiritual. The first man is of the earth, made of dust. The second man is the Lord from heaven.” The “life-giving spirit” title of the risen Christ is the scriptural basis for his capacity to impart life in individualized, personalized form to each creature — not life administered uniformly but given as a specific “own Jesus” whose Resurrection the creature shares in the DW. Christological/Trinitarian

John 10:10 — “The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.” Each creature’s “own Jesus” is precisely the provision of abundant life. The entry’s enumeration of what that life contains — Conception, Birth, Tears, Infantile Age, Steps, Works, Pains, Death, Resurrection — is the theological unpacking of what “abundance” means in its fullest Incarnational scope. Direct doctrinal parallel

John 15:5 — “I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing.” The absolute necessity of union with the incarnate Christ for any act of the creature to have fruit — “My Works to make rise his works in Mine” — is the Johannine form of the multiplication doctrine applied to creaturely activity. Direct doctrinal parallel

Movement 3: The Father’s Demand for Complete Glory

“My Celestial Father had to find in Me as many of My Lives for as many creatures He had given… in order to be satisfied, Glorified and repaid for His Great Love… if I didn’t form from Myself one Jesus for each existing creature, the Glory of the Celestial Father would have been incomplete—and I can not do incomplete Works. My Love would have waged a war against Me, if I hadn’t formed of Myself many Jesuses—first, for Our own Decorum and Glory, and then, to give this Complete Good to each creature.”

John 17:4–5 — “I glorified you on the earth. I have accomplished the work which you have given me to do. Now, Father, glorify me with your own self with the glory which I had with you before the world existed.” Jesus’s own declaration of accomplished work and its Trinitarian goal — completeness of the Father’s glory is the explicit criterion, and the completeness of the work given is assumed. The entry discloses the interior logic of what “accomplished” requires: one Jesus for every creature. Christological/Trinitarian

John 17:6–10 — “I revealed your name to the people whom you have given me … are mine are yours, and yours are mine, and I am glorified in them.” The Father’s glory received back through what Jesus has done for each creature; the transfer of ownership (“mine are yours”) mirrors the formation of one Jesus for each as the vehicle of return — the Father finds what is his by finding Jesus in each creature. Christological/Trinitarian

Ephesians 1:9–11 — “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. We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,” The Father’s plan requiring the totality — all things united, nothing incomplete — is the Pauline form of the “I cannot do incomplete Works” principle. The formation of one Jesus for each creature is the Christological implementation of this plan. 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.” God’s declared incapacity to leave his works incomplete, grounded in the perfection of his will and the immutability of his purpose. The impossibility of incomplete works in the entry has its deepest scriptural root here. Direct doctrinal parallel

Romans 11:36 — “For of him and through him and to him are all things. To him be the glory for ever! Amen.” The Trinitarian grammar of glory — all things originating in the Father, achieving completion in the return to the Father. The many Lives of Jesus are the created instrument of this return; even the Lives that creatures fail to claim serve the Father’s glory, which must flow back complete. Christological/Trinitarian

Colossians 1:20 — “and through him to reconcile all things to himself by him, whether things on the earth or things in the heavens, having made peace through the blood of his cross.” The all-encompassing scope of reconciliation — “all things” — reflects the Father’s demand that glory flow back from each creature, accomplished through Christ’s universal self-offering with nothing omitted. Direct doctrinal parallel

Movement 4: The Lament Over Unrecognized and Unused Lives

“Our Greatest Pain is that, in spite of the many of My Lives available for each one, some don’t recognize Them, some don’t even look at Them, some do not use Them, some offend Them, some just take the scraps of My Life… Few are the ones who say: ‘I do the Life of Jesus, with Jesus. I Love like Jesus Loves, and I want what Jesus wants.’ These creatures are, together with Me, the return of the Glory and the Love of Creation and Redemption.”

John 1:10–11 — “He was in the world, and the world was made through him, and the world didn’t recognize him. He came to his own, and those who were his own didn’t receive him.” The most direct scriptural parallel to the lament over unrecognized Lives. The cosmic irony of John 1 — the one through whom all was made, unrecognized — is now extended to the individual Lives he formed for each creature: each creature’s own Jesus present, available, unrecognized. Direct doctrinal parallel

Isaiah 53:3 — “He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face; and we didn’t respect him.” The Servant’s rejection is the prophetic type of the contemporary lament — the many individualized Lives rejected in each generation as the extended and multiplied form of the historical passion. Typological

Matthew 22:1–10 (paraphrase) — The Parable of the Wedding Banquet: the feast prepared for all, the invited guests refusing and making light of it. The many Lives prepared and wholly available but unclaimed maps exactly onto the banquet table spread and abandoned. Typological

Luke 15:11–17 — “He said, “A certain man had two sons. The younger of them said to his father, ‘Father, give me my share of your property.’ So he divided his livelihood between them. Not many days after, the younger son gathered all of this together and traveled into a far country. There he wasted his property with riotous living. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. He wanted to fill his belly with the pods that the pigs ate, but no one gave him any. But when he came to himself, he said, ‘How many hired servants of my father’s have bread enough to spare, and I’m dying with hunger!” The Prodigal feeding on husks while the father’s house is full: “some just take the scraps of My Life” echoes this precisely — the creature reduced to spiritual husks while a full and personal Life of Jesus awaits them. The scraps/husks parallel is the most verbally close correspondence in the entry. Typological

Luke 19:41–44 — “When he came near, he saw the city and wept over it, saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. For the days will come on you when your enemies will throw up a barricade against you, surround you, hem you in on every side, and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn’t know the time of your visitation.” The lament of Jesus over those who do not know what has been offered to them — the Luisian “Greatest Pain” is the mystical perpetuation of this weeping, extended now to the individual Lives prepared for each creature and not received. Affective/meditative

Acts 13:46 — “Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it from yourselves, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.” The refusal of the proffered life as self-exclusion from the gift; “some don’t even look at Them” is the experiential form of this self-judgment in every generation. Direct doctrinal parallel

Movement 5: The Beautiful Court Around the Divinity

“O, if you could see what a Beautiful court these many Lives of Mine form around Our Divinity. And when Love and Glory pour out of these Lives, you would remain so enraptured that it would be difficult for you to go back into yourself!”

Hebrews 12:1 — “Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let’s run with perseverance the race that is set before us,” The cloud of witnesses surrounding the faithful corresponds directly to the court of Lives gathered around the Divinity; those who received and lived the Life of Jesus now form the great encircling gathering. Direct doctrinal parallel

Revelation 7:9–12 — “a great multitude which no man could count, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, … saying, “Salvation be to our God, who sits on the throne, and to the Lamb!” The court of the redeemed standing before the Divinity is the apocalyptic form of what the entry describes; the universal scope (no one could number) matches the multiplication principle that produced one Jesus for each creature. Typological

Revelation 5:11–13 (translation pending) — “Then I looked, and I heard around the throne… the voice of many angels, numbering myriads of myriads… saying with a loud voice, ‘Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!‘” The court of heaven around the Divinity pouring out love and glory is the liturgical form of the entry’s scene; “when Love and Glory pour out of these Lives” corresponds to the outpouring of praise from “around the throne.” Typological

1 Corinthians 15:28 — “When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all.” The Father’s complete glorification through the totality of Christ’s work — even the Lives that creatures fail to claim serve the Father’s glory, fulfilling “all in all” from an unexpected angle: the court of Lives serves the Father independently of whether each creature has taken hold of its own Jesus. Christological/Trinitarian

Psalm 16:11 — “You will show me the path of life. In your presence is fullness of joy. In your right hand there are pleasures forever more.” The ecstatic quality of standing before the Divinity — “you would remain so enraptured that it would be difficult for you to go back into yourself” — corresponds to the “fullness of joy” and “pleasures forevermore” at God’s right hand; the psalmist’s intimacy of divine presence is the experiential register of the scene described. Affective/meditative

Movement 6: Luisa’s Intercessory Battle — Deploying the Divine Will

“I took the Divine Will, I made It all mine, and in my pain I said to Jesus: ‘Jesus, Your Will is mine. Your Power and Immensity are in my power. I don’t want it, so neither must You want it.’… my mind had brought itself before the Divinity, while I was placing around It the expanse of Heaven with all the stars in prayer, the vastness of the light of the sun with the force of its heat, the entire Creation—in prayer; and also the seas of Power and Love of the Queen of Heaven, the Pains and the Blood shed by Jesus, like many seas around the Divinity—all in prayer; and then the many Jesuses for each creature, so that they might give a sigh—a prayer, to obtain what I wanted… the many Jesuses of all the creatures prayed to obtain what I wanted.”

Genesis 32:24–28 (CPDV) — “he remained alone. And behold, a man wrestled with him until morning And when he saw that he would not be able to overcome him, he touched the nerve of his thigh, and immediately it withered And he said to him, “Release me, for now the dawn ascends.” He responded, “I will not release you, unless you bless me. Therefore he said, “What is your name?” He answered, “Jacob. But he said, “Your name will not be called Jacob, but Israel; for if you have been strong against God, how much more will you prevail against men?” Jacob wrestling through the night until he prevails is the canonical type for Luisa’s “I felt as if I were battling a Power” — prevailing through a refusing-to-yield posture before God, insisting on the blessing, is exactly the structure of her intercession strategy. Typological

Matthew 11:12 — “From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force.” The forceful seizure of divine goods — “Your Will is mine. Your Power and Immensity are in my power” — corresponds to the “violence” done to the Kingdom by those who press into it with every available resource. The DW-soul’s appropriation of divine attributes in intercession is the Luisian form of this text’s demanding spirituality. Direct doctrinal parallel

Matthew 18:18–20 — “Most certainly I tell you, whatever things you bind on earth will have been bound in heaven, and whatever things you release on earth will have been released in heaven. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. For where two or three are gathered together in my name, there I am in the middle of them.” The soul in the DW has the authority of binding and loosing; “Your Will is mine. Your Power and Immensity are in my power” is the most explicit expression of this authority in the DW framework. The many Jesuses praying together with Luisa instantiates the “where two or three are gathered” principle at its most concentrated: the entire court of individualized Lives gathered as one voice. Direct doctrinal parallel

Luke 18:1–8 (paraphrase) — The Parable of the Persistent Widow: the judge finally grants justice because the widow will not relent. The structural principle of persistent, insistent, boundary-pressing prayer ultimately winning the divine response is the parable form of Luisa’s strategy — press, gather everything, do not stop until the answer comes. Direct doctrinal parallel

John 17:21–23 — “that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory which you have given me, I have given to them, that they may be one, even as we are one, I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me.” Luisa’s prayer in the DW is a participation in Jesus’s own intercessory prayer within the Trinitarian life; the soul gathered into the DW is gathered into the very prayer that Jesus perpetually prays before the Father, making her intercession an extension of his. Christological/Trinitarian

Romans 8:26–27 — “the Spirit himself makes intercession for us with groanings which can’t be uttered. … he makes intercession for the saints according to God.” Luisa’s prayer “in” the Divine Will is the creaturely form of what the Spirit perpetually does. The gathering of all creation in prayer before the Divinity corresponds to the Spirit’s universal intercession for all creation, operating through the creature who has made the Divine Will her own. Direct doctrinal parallel

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 image of gathered prayers offered before the throne of the Divinity — Luisa gathering stars, sun, seas, the Blood of Jesus, Mary’s seas of power, and the many Jesuses in prayer around the Divinity — corresponds to this liturgical image of prayers gathered as incense before the throne. The universal gathering of the DW-soul’s intercession is the creaturely participation in this heavenly liturgy. Typological

Hebrews 4:16 — “Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.” The bold approach to the divine throne in time of urgent need is the framework for Luisa’s prayer; her approach — “I brought myself before the Divinity” — embodies the confidence this verse commands, and the entry closes with the “divine compliance” that the verse promises. Direct doctrinal parallel

STAGE TWO — Comparison with Hogan’s Commentary

CORRESPONDENCES

The central doctrine — one Jesus for each creature, with every act of his humanity available to each — is affirmed by both analyses. Hogan names the multiplication explicitly (“approximately 8.5 billion Jesuses… plus all past and future — this is your multiplication to infinity”) and connects it to the DVB-1 infinity-principle established in January. Both identify the Galatians 2:20 individualization (“he died for me… as if no one else existed”) as the Pauline anchor. Hogan cites John 15:5 (“without me you can do nothing”) for the works/steps section; Stage One identified this as applicable to Movement 2 but developed it at John 15:5 explicitly. Both register the court of Lives around the Divinity as an image of the saints — Hogan through Revelation 6:9–11 (martyrs under the altar), Stage One through Revelation 7:9–12 and 5:11–13. Both identify the intercession section as a demonstration of DW-authority in prayer; Hogan reads it as a practical teaching on “how to operate in the divine world.”

DEVIATIONS

For the intercession section, Hogan frames Luisa’s prayer as spiritual battle against free will and the powers of evil, not primarily against divine resistance — “you’re up against the free will of the individual and… the powers of evil.” Stage One framed the “battling a Power” through Genesis 32 and Matthew 11:12 as the creature pressing into the divine life itself. The two framings are not incompatible — the Jacob wrestling type encompasses both dimensions — but each illuminates a different register: Hogan’s framing gives the intercession pastoral urgency; Stage One’s framing gives it its Luisian theological weight.

For the court of Lives, Hogan cites Revelation 6:9–11 (the martyrs under the altar demanding justice before the throne and receiving the command to wait) — she reads the court as a divine council that participates in God’s decisions. Stage One cited Revelation 7:9–12 and 5:11–13 (the great multitude and the angels around the throne in praise). The two Revelation passages illuminate different aspects of the court: Hogan’s is the council of petitioners; Stage One’s is the assembly of praisers. Both are present in the entry’s image of the court, where love and glory pour out.

Hogan cites 1 Corinthians 1–2 (“the foolishness of the cross is God’s wisdom”) for the enumeration of redemptive acts done “with Highest Love, with Reason, with Justice and with Highest Wisdom.” Stage One did not identify this passage for that clause.

ADDITIONS — MINE

  • Song of Songs 2:3–6 — spousal Love Story / enraptured by the Beloved’s continuous disclosure
  • John 17:26 — Father’s love becoming one love in the creature through disclosure
  • Hosea 2:14 — prophetic drawing to private divine communication
  • Sirach 4:18 — Wisdom disclosing secrets to the persevering disciple
  • Romans 5:12–19 — Adam/Christ comprehensive scope grounding the individualized multiplication
  • 2 Corinthians 5:14–15 — one death for all that is simultaneously personal to each
  • Colossians 1:19–20 — fullness in Christ as the ontological ground of infinite individualized self-giving
  • Isaiah 53:4–5 — Servant’s individualized bearing of griefs as type of the personalized pains-register
  • Hebrews 2:11–17 — made like brothers in every respect as ground of the personalized gift
  • 1 Corinthians 15:45–47 — last Adam as life-giving spirit giving individualized life
  • John 10:10 — abundant life unpacked by the Conception-to-Resurrection enumeration
  • John 17:4–5, 6–10 — I glorified you / all mine are yours as Trinitarian framework for the Father’s demand
  • Ephesians 1:9–11 — plan for the fullness of time requiring completeness
  • Isaiah 46:10 — I will accomplish all my purpose / incapacity for incomplete works
  • Colossians 1:20 — reconcile all things to himself
  • Isaiah 53:3 — despised and rejected / prophetic type of the lament over unrecognized Lives
  • Matthew 22:1–10 — Wedding Banquet as type of Lives prepared and unclaimed
  • Luke 15:11–17 — Prodigal/husks as type of “taking the scraps” of Jesus’s Life
  • Luke 19:41–44 — weeping over Jerusalem as type of “Our Greatest Pain”
  • Acts 13:46 — thrusting aside the proffered life as self-exclusion
  • Hebrews 12:1 — cloud of witnesses as form of the court of Lives
  • 1 Corinthians 15:28 — God all in all / Lives serving Father’s glory even unclaimed
  • Psalm 16:11 — fullness of joy in the divine presence / enrapture
  • Matthew 11:12 — kingdom taken by force / DW-soul seizing divine attributes
  • John 17:21–23 — prayer for unity as the template for Luisa’s intercession
  • Romans 8:26–27 — Spirit interceding for all creation through the DW-soul
  • Revelation 5:8 — golden bowls of incense / gathered prayers before the throne
  • Matthew 18:18–20 — bind and loose / two or three gathered / many Jesuses praying as one
  • Hebrews 4:16 — draw near to the throne of grace with confidence

ADDITIONS — HERS

  • John 15:5 (“without me you can do nothing”) — for the enumeration “My Steps to guide his own, My Works to make rise his works in Mine”; Stage One developed this verse but as one of several; Hogan names it explicitly as the scriptural axis for the works/steps register.
  • Philippians 4:13 (implied: “I can do all things in Christ who gives me strength”) — for the companion principle that the creature can do all things through Christ who strengthens; Stage One did not include this verse.
  • John 14:31 (“I want the world to know that I love the Father and therefore I do exactly what my Father tells me”) — for Jesus’s motivation in forming one Jesus for each creature: “not just for creatures, but for the Father.” Stage One addressed the Father’s glory through John 17:4–10; Hogan’s John 14:31 gives the Christological motivation specifically in terms of love driving obedience.
  • 1 Corinthians 1–2 — for the enumeration of redemptive acts accomplished “with Highest Love, with Reason, with Justice and with Highest Wisdom”: the foolishness/wisdom of the cross as the frame for what looks incredible to created minds but is divine wisdom in operation.
  • Revelation 6:9–11 (martyrs under the altar demanding justice and told to wait) — for the court of Lives as divine council participating with God; a different Revelation passage from Stage One’s citations, illuminating the court’s petitionary/council dimension rather than its praise-assembly dimension.

VIP / SPECIAL DESIGNATIONS

Hogan does not designate this entry VIP.

STAGE TWO SYNTHESIS

The combined findings reveal a Johannine-Pauline axis governing the entry’s theology, with the prophetic and apocalyptic traditions providing the lament and eschatological frame. The Johannine discourses (John 1:14; 15:5, 15; 17:4–10, 21–26) provide the Christological architecture: the Word’s fullness as the ground of the multiplication, Jesus’s own prayer and motivation of love as the template for Luisa’s intercession, and the Father’s glory as the telos. The Pauline corpus (Romans 5:12–19; Galatians 2:20; 2 Corinthians 5:14–15; Colossians 1:19–20; Ephesians 1:9–11) provides the soteriological framework — the individual and universal dimensions simultaneously holding in the one redemptive act. The Hebrews tradition (2:11–17; 7:25; 4:16) grounds the perpetual availability of the priestly Christ and the boldness of the DW-soul’s approach. Isaiah 53 and Luke’s lament traditions frame the grief of unrecognized Lives. The Apocalyptic traditions (Revelation 5–7) give the court-around-the-Divinity its eschatological liturgical form. The wrestling tradition (Genesis 32) and Hogan’s explicit battle-framing converge on the intercession section from complementary angles.

The entry’s most significant single advance beyond prior positions is the explicit doctrinal grounding of the multiplication principle in the Incarnation itself: previous Volume 35 entries stated the multiplication mechanically (January 24) and generatively (January 30); February 20 discloses it as the Incarnation’s intrinsic purpose and structure. This is the soteriological foundation that all prior DVB-1 advances were approaching.

Hogan’s observation about corpus-level progression — “in earlier volumes, the whole issue was willing with one will; now it’s loving with one love: this is the culmination of our relationship with God” — marks a significant hermeneutical note about the arc of the Divine Will corpus. No new tracking item is warranted, but the “one will → one love” progression marks the register in which the late volumes are operating.

Cross-Entry Synthesis

Volume 35 — February 20, 1938 “How Jesus, in His Incarnation, formed from Himself one Jesus for each creature to exist, so that each one of them might have one Jesus at her disposal.”

STAGE THREE — Cross-Entry Synthesis

The Love Story — Divine Disclosure and One Love

The entry opens in the register established throughout Volume 35: the DW as the medium of continuous divine self-disclosure, the soul receiving an inexhaustible “Eternal and long Love Story” with “always New Surprises.” Both Stage One and Hogan converge on this as the intimacy-disclosure dimension of the DW relationship. Stage One supplies the full scriptural range: John 15:15 (the disclosure of secrets to friends as the mark of love reaching its full expression), 1 Corinthians 2:9–12 (the Spirit searching the depths of God and disclosing them progressively — the inexhaustibility of New Surprises is the Spirit’s own mode), and the spousal tradition of Song of Songs 2:3–6 and Hosea 2:14 (God drawing the beloved aside to speak intimately). Sirach 4:18 supplies the deuterocanonical form: Wisdom returning to the one who perseveres and revealing secrets to them.

The entry closes the disclosure clause with a phrase that marks a corpus-level development: “we may Love with One Love.” Hogan names this explicitly: “in earlier volumes, the whole issue was willing with one will; now it’s loving with one love — this is the culmination of our relationship with God.” John 17:26 — “that the love with which you have loved me may be in them, and I in them” — is the scriptural ground: the “one love” is not the creature’s love elevated to meet God’s, but the Father’s own love reaching into the creature through the continuous disclosure of the DW. The “one will → one love” progression marks the register in which the late volumes are now operating.

One Jesus for Each Creature — The Incarnational Multiplication

This is the theological heart of the entry and the most formally soteriological development of DVB-1 in the corpus. What previous Volume 35 entries stated mechanically and generatively — January 24’s infinity-principle, January 30’s “Creates another Self” — is here disclosed as the Incarnation’s intrinsic purpose and structure: “Coming upon earth, I wanted to make Myself into one Jesus for each creature… everyone had to have his own Jesus—completely his own—at his disposal.”

The enumeration — Conception, Birth, Tears, Infantile Age, Steps, Works, Pains, Death, Resurrection — is the content of what “completely his own” means: every act of Jesus’s humanity, in every stage, personally available to each creature as their own. This is not merely bilocation in acts but the formation of a personalized Jesus whose whole life belongs to each creature.

Stage One and Hogan converge from different angles on the same Pauline-Johannine axis. Hogan grounds the individuality in Galatians 2:20 (“he died for me — as if no one else existed”); Stage One identifies this as the canonical precedent for the doctrine and extends it through 2 Corinthians 5:14–15 (one death that is simultaneously personal to each) and Romans 5:12–19 (the Adam/Christ typology whose full scope is the comprehensive restoration delivered to each individual). Both recognize that John 1:14 is the Incarnational ground — from the fullness that dwelt in the flesh, the infinite individualized gift flows without diminishment.

Hogan adds John 14:31 for Jesus’s interior motivation — “I want the world to know that I love the Father and therefore I do exactly what the Father tells me” — situating the formation of the many Jesuses within the pure love-for-the-Father that drives every act of the Incarnation. Stage One adds Hebrews 2:11–17 (solidarity with each creature in every stage of human experience as the ground for the personalized gift), Hebrews 7:25 (the perpetual present-tense availability of the priestly Christ — “at his disposal”), Colossians 1:19–20 (the fullness dwelling in Christ as the ontological capacity for infinite self-giving without diminishment), and 1 Corinthians 15:45–47 (the “life-giving spirit” title as the basis for individualized life-giving). Hogan adds Philippians 4:13 as the companion statement: what the creature can do in Christ who strengthens; Stage One’s John 15:5 (“without me you can do nothing”) supplies the same asymmetry from the other side.

The two citation streams are entirely complementary here. Hogan’s pastoral angle (the radical uniqueness of each person’s relationship with Jesus; the multiplication principle as the theological ground of personal spiritual biography) and Stage One’s structural angle (the Incarnation’s fullness as the infinite inexhaustible font; the various Pauline architectures framing how one act reaches each) together map the full theological terrain of what is disclosed.

Isaiah 53:4–5 stands as the prophetic type throughout: the Servant bearing “our griefs” in the Hebrew idiom where the plural is simultaneously each one’s own, foreshadowing the individual pains-register of each creature’s “own Jesus.”

The Father’s Demand for Complete Glory

“My Celestial Father had to find in Me as many of My Lives for as many creatures He had given… the Glory of the Celestial Father would have been incomplete—and I can not do incomplete Works.”

Stage One develops this movement through the Johannine prayer of consecration (John 17:4–10: “I glorified you on earth, having accomplished the work you gave me to do… all mine are yours and yours are mine, and I am glorified in them”), Ephesians 1:9–11 (the Father’s plan requiring the totality — all things united, nothing incomplete), Isaiah 46:10 (God’s declared incapacity to leave his purposes unaccomplished), Romans 11:36 (the Trinitarian grammar of glory flowing from, through, and back to the Father), and Colossians 1:20 (all things reconciled). Hogan’s contribution is Christological: John 14:31 grounds the formation of the many Jesuses in Jesus’s pure love-driven obedience to the Father. The two streams are complementary — Stage One supplies the theological architecture of why completeness is required; Hogan supplies the Christological motivation driving the accomplishment.

Hogan’s observation that “even though not every person benefits, Christ still did everything for those persons — everything was done, it was their own choice to stay outside” gives Isaiah 46:10 and 1 Corinthians 15:28 (“that God may be all in all”) their pastoral application: the Father’s glory is fully provided through Christ even where creatures refuse it, because Jesus formed the complete Life for each regardless.

The Lament Over Unrecognized and Unused Lives

“Our Greatest Pain is that, in spite of the many of My Lives available for each one, some don’t recognize Them, some don’t even look at Them… some just take the scraps of My Life.”

Stage One and Hogan converge on John 1:10–11 as the primary anchor: the cosmic irony of the creator unrecognized is now extended to each creature’s own personalized Jesus going unrecognized. Stage One adds the full prophetic, parabolic, and lament range: Isaiah 53:3 (despised and rejected — the prophetic type of the contemporary lament), Matthew 22:1–10 (the Wedding Banquet: prepared feast unclaimed), Luke 15:11–17 (the Prodigal/husks: “the scraps” language corresponds with unusual precision to the husks the prodigal ate while the father’s house was full), Acts 13:46 (thrusting aside what was offered), and Luke 19:41–44 (the weeping over Jerusalem as the prophetic form of “Our Greatest Pain”). These together form a network: the lament is not a new grief but the perpetuation into the present of the great scriptural sorrows over rejected love.

Hogan develops the ecclesiological dimension of “few are the ones who say, ‘I do the Life of Jesus, with Jesus’”: this remnant is always small in every generation, the vast majority of saints unknown to the Church. The scriptural range here (Revelation 6:9–11 for the court of unrecognized faithful; Hebrews 12:1 for the cloud of witnesses) frames the remnant positively — they are the “precious ones,” together with Jesus “the return of the Glory and the Love of Creation and Redemption.”

The Beautiful Court Around the Divinity

“O, if you could see what a Beautiful court these many Lives of Mine form around Our Divinity. And when Love and Glory pour out of these Lives, you would remain so enraptured that it would be difficult for you to go back into yourself!”

Stage One and Hogan illuminate this image from different angles that together are richer than either alone. Stage One draws on Hebrews 12:1 (the cloud of witnesses), Revelation 7:9–12 (the great uncountable multitude before the throne pouring out praise), Revelation 5:11–13 (myriads of angels around the throne), 1 Corinthians 15:28 (the Father glorified through all, even through Lives not taken up by creatures), and Psalm 16:11 (fullness of joy and enrapture in the divine presence). Hogan draws on Revelation 6:9–11 — the martyrs under the altar demanding justice, told to wait — and reads the court as a divine council in which the saints participate with God in his ongoing governance.

The two Revelation passages are complementary rather than competing: Stage One’s Revelation 7:9–12 and 5:11–13 supply the court as praise-assembly; Hogan’s Revelation 6:9–11 supplies the court as petitionary council. Both are present in the entry’s image: the Lives pour out love and glory (praise-assembly) and the many Jesuses are then gathered in prayer for Luisa’s intention (council-intercession). The court is at once liturgical and governmental.

Luisa’s Intercessory Battle — Deploying the Divine Will

“I took the Divine Will, I made It all mine, and in my pain I said to Jesus: ‘Jesus, Your Will is mine. Your Power and Immensity are in my power. I don’t want it, so neither must You want it.’… placing around It the expanse of Heaven… the entire Creation—in prayer… the many Jesuses for each creature, so that they might give a sigh—a prayer… the many Jesuses of all the creatures prayed to obtain what I wanted.”

Stage One and Hogan approach this section from genuinely different but complementary angles that together constitute its full meaning. Hogan reads the battle primarily as spiritual warfare — “you’re up against the free will of the individual and the powers of evil” — and frames the gathering strategy as a practical teaching: the DW-soul can appropriate everything in the DW and make it her own arsenal. Stage One reads the battle through Genesis 32 (Jacob wrestling until blessing — the canonical form of pressing into the divine life itself and prevailing) and Matthew 11:12 (kingdom taken by force) — the creature pressing into God, not only against external opposition.

These two readings belong together. The Jacob type encompasses both dimensions: Jacob wrestles with God himself and simultaneously prevails against the forces arrayed against his brother’s reception. The DW-soul’s intercession is simultaneously a pressing into the divine life (“Your Will is mine”) and a pressing against all that withholds the soul from God.

The gathering of all creation in prayer receives its fullest scriptural form in Revelation 5:8 (golden bowls of incense / the prayers of the saints gathered before the throne), with Romans 8:26–27 (the Spirit interceding through the DW-soul for all creation) providing its pneumatological ground. Matthew 18:18–20 provides the authority for the “Your Will is mine” claim — binding and loosing — and its closing image: the many Jesuses praying as one with Luisa instantiates the “where two or three are gathered” principle at its most concentrated, the entire court of individualized Lives as a single voice of intercession. John 17:21–23 supplies the deepest ground: Luisa’s prayer in the DW is a participation in Jesus’s own intercessory prayer within the Trinitarian life.

The intercession’s outcome — “the many Jesuses of all the creatures prayed to obtain what I wanted” — closes the circle of the entry: the same many Jesuses who were disclosed in the entry’s main teaching as the Incarnation’s gift to each creature are now deployed as the instrument of Luisa’s prayer. What was revealed becomes the operative reality of her life before God.

Synthesis Conclusion

Dominant biblical imagination: The entry operates within a Johannine-Pauline axis framed by the prophetic lament tradition and given its eschatological form by the Apocalyptic tradition. John’s categories — the Word’s fullness, the disclosure of secrets to friends, the prayer of Jesus for union and glory — provide the Christological and relational architecture. Paul’s categories — Galatians 2:20’s individualization, Romans 5’s universal scope, Colossians 1’s fullness-Christology — provide the soteriological framework. Isaiah 53 and the Servant-lament tradition frame the grief. The wrestling tradition (Genesis 32) and the liturgical tradition (Revelation 5:8; Hebrews 4:16) anchor the intercession.

Most load-bearing scriptural traditions: John 1:14 and Galatians 2:20 together sustain the entry’s central doctrine: the Word’s inexhaustible fullness as the ground of individualized multiplication, and Paul’s singular personal pronoun as the canonical precedent for “completely his own.” John 17:4–10 and Romans 11:36 sustain the Father’s glory-demand and the Trinitarian grammar of return. Genesis 32 and Matthew 18:18–20 sustain the intercession’s structure and authority.

Three findings of highest theological significance:

First: the explicit Incarnational grounding of the multiplication doctrine. January 24 stated the infinity-principle; January 30 stated the creative-act-within-the-act; February 20 discloses these as grounded in the Incarnation’s intrinsic purpose: Jesus formed one Jesus for each creature from within the act of Incarnating. This is the ontological foundation of all prior DVB-1 and ERP-1 corpus advances.

Second: the formal correspondence between the individualized Lives and intercessory prayer. The many Jesuses formed by the Incarnation become the instrument of Luisa’s intercession in the entry’s second half — the same ontological reality that is the object of mystical contemplation in the first half becomes operative as the subject of gathered intercession in the second. The entry models the relationship between Incarnation-doctrine and prayer with unusual formal clarity.

Third: the “one will → one love” progression Hogan names. Where the corpus’s earlier volumes were organized around conformity of will, the late-Volume-35 register operates in the register of love’s mutuality — “we may Love with One Love.” John 17:26 is the scriptural ground; the transition marks the culmination-register in which the corpus’s final volumes are moving.

Observation Notes

See this note in volume context →

35-1938-02-20

Audio file — Vol35-17: February 20, 1938 opens a new audio file, Vol35-17. The previous pattern — Vol35-14 triple-span (January 7, 10, 16), Vol35-15 double-span (January 24, 30), Vol35-16 double-span (February 7, 14) — now yields to Vol35-17 beginning with this entry.

ILY-1 — second arc: eighteenth signal: “My Love is so Great that It needs to be unleashed” and “the Excesses that My Love reached, making Me do things, Unheard-of and incredible to created minds” — both “unleashed” and “Excesses” are established second-arc ILY-1 vocabulary. The second arc now stands at eighteen signals across seventeen entries (October 31, 1937 through February 20, 1938), making it the most sustained continuous ILY-1 development in the corpus.

DVB-1 — Incarnational-multiplication-soteriological apex: The entry discloses the ontological foundation behind all prior Volume 35 multiplication statements. January 24 stated the infinity-principle; January 30 stated the creative-act-within-the-act; February 20 grounds both in the Incarnation’s intrinsic purpose: Jesus formed “one Jesus for each creature” — with every act of his humanity from Conception to Resurrection personalized and available to each — because incomplete works are impossible to divine Love. This is the most formally soteriological DVB-1 statement in the corpus; update most-recent-register accordingly.

ERP-1 — Incarnational-catalogue as soteriological foundation: The enumeration of Conception through Resurrection as the content of each creature’s “own Jesus” is a new ERP-1 register that grounds the doctrine in its Incarnational source. The “Echo of My Power” (January 30) and “Repeater of Our own Life” (February 14) formal designations receive their doctrinal explanation here: the reason the DW-soul can echo and repeat Jesus’s life is that Jesus already formed a personalized version of his entire life for each creature as the Incarnation’s intrinsic purpose. Update most-recent-register accordingly.

RPT-1 — most universally gathered intercession: The intercessory gathering — stars, sun, entire creation, Mary’s seas of power and love, Blood of Jesus, and the many Jesuses — is the most expansively resourced RPT-1 statement in the corpus in terms of what is assembled for a single act of intercession. Where January 2 established the most formally complete heaven-earth circuit, February 20 establishes the most universal gathering of intercessory resources. Update most-recent-register accordingly.

Parable identification error — Hogan: Hogan names the Unmerciful Servant (Matthew 18:23–35) the “parable of the unjust steward.” The Unjust Steward is Luke 16:1–13; the parable she describes — the servant whose enormous debt is forgiven but who refuses to forgive a smaller debt and is called a “wicked servant” — is Matthew 18:23–35 without ambiguity. Documented as a parable name error; not assigned a formal correction number, as no chapter:verse reference was given.

“One love” — corpus-arc hermeneutical note: Hogan observes that earlier volumes were organized around conformity of will (“willing with one will”), while the present entry introduces “loving with one love” as the culminating register — “this is the culmination of our relationship with God.” This transition marks the horizon in which the late-Volume-35 entries are operating; note for v75 awareness and for eventual volume-summary annotation.

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