This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
35-1938-04-10 Biblical Resonance Analysis
Volume 35 — April 10, 1938 “How Jesus wants to find everything in the creature who Lives in the Divine Will, and wants to find her in everyone. How God wants to find in our love the support for His Works and the hiding place of His Life.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
Entering Mary’s Heart: The Creature Loving Jesus Through the Queen’s Maternity
“In Your Will all is mine; so I Love You with the Love of my Mother and Queen—and Yours. I kiss You with Her lips; I hug You very tight with Her arms; and, carrying You with me, I take refuge inside Her Heart, to give You Her Joys, Her delights, Her Maternity, so that You may find the Sweetness and protection that only Your Mama can give You.”
“She wants the creatures to Love Me with Her own Love and to use Her lips to kiss Me, and Her arms to hug Me. She wants to give them her Maternity to keep Me safe, so that I may have all of them as My Mama. To find the daughter and the Mother Loving Me with One Single Love, is the Greatest Joy for Me.”
John 19:26–27 — “Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, “Woman, behold, your son!” Then he said to the disciple, “Behold, your mother!” From that hour, the disciple took her to his own home.” The creature taking Mary as her own — carrying Jesus into Mary’s Heart, offering her Maternity — fulfills the cross-side commission universally: the disciple’s adoption of Mary and her adoption of the disciple is the DW’s own mode of love-offering extended to all. Christological/Trinitarian.
Galatians 4:4–5 — “But when the fullness of the time came, God sent out his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption as children.” Mary’s Maternity as the channel through which the creature’s love reaches Jesus — offering Jesus “Her Maternity” so that he may be loved as by his Mama — corresponds to the Pauline formula in which “born of woman” is the structural element enabling adoption. Direct doctrinal parallel.
Luke 1:48 — “for he has looked at the humble state of his servant. For behold, from now on, all generations will call me blessed.” The creature honoring Mary by entering her Love and her Maternity — “all of them as My Mama” — corresponds to the Magnificat’s declaration that all generations will call her blessed: here the blessing takes the form of incorporation into her love-offering. Affective/meditative.
Revelation 12:1 — “A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.” Mary named as “Mother and Queen” whose Love the creature borrows to love Jesus corresponds to the Apocalyptic vision of Mary as the crowned heavenly Queen — the Queen’s love available to the creature in the DW as the supreme form of love to offer the King. Typological.
Jesus Wanting Everything in the Creature: The Trinitarian Love Enclosed
“I want to find everything in one who Lives in My Will. If something is missing I cannot say that My Will is Complete within the creature. Not only do I want to find My Mama within the creature in Her place of honor as Queen and Mother, but also My Celestial Father and the Holy Spirit. Also, I want her to make Their Love Her own, and to Love Me with the Immensity and the Infinity of Their Love.”
“I Love You with the Immense Power and Love of the Father, and with the Endless Love of the Holy Spirit. I Love You with the Love with which all the Angels and Saints Love You. I Love You with that Love with which all the creatures, past, present and future, Love You—or should Love You. I Love You for all created things, and with the same Love with which You Created them.”
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.” Jesus wanting to find the Father and the Holy Spirit within the creature — loving him with the Immensity and Infinity of Their Love — is the fullest possible fulfillment of the high-priestly prayer: the creature’s participation in Trinitarian mutual indwelling enabling the creature’s love to be Trinitarian in scope. Christological/Trinitarian.
2 Corinthians 13:14 — “The grace of the Lord Jesus Christ, God’s love, and the fellowship of the Holy Spirit be with you all. Amen.” The Trinitarian love-formula — the creature loving Jesus with the Father’s Power and Love, and with the Holy Spirit’s Endless Love — corresponds to the Pauline Trinitarian benediction, here transformed from a received blessing into an active love-offering by the creature in the DW. Christological/Trinitarian.
Romans 5:5 — “and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us.” The creature loving Jesus with the Holy Spirit’s Endless Love corresponds to the Pauline declaration that the Spirit pours God’s love into the heart — the creature’s Trinitarian love-offering draws on what the Spirit has already made available as an indwelling gift. Direct doctrinal parallel.
Ephesians 3:18–19 — “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 creature loving Jesus with the love of all the Angels, all the Saints, and all creatures past, present, and future corresponds to Paul’s vision of comprehending the love with all the saints — universality of communion is the condition for the fullness of the love. Direct doctrinal parallel.
Psalm 148:1–14 — “Praise the LORD from the heavens! Praise him in the heights! Praise him, all his angels! Praise him, all his army! … Praise him, sun and moon! Praise him, all you shining stars!” The creature loving Jesus “for all created things, and with the same Love with which You Created them” corresponds to the Psalmic vision of universal praise from all creation — the creature gathering and offering what all created things should give but cannot articulately give. Typological.
Hebrews 12:22–24 — “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels, to the festal gathering and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel.” The creature loving Jesus with the love of all the Angels and Saints corresponds to the Hebrews vision of the heavenly assembly — the creature’s love participates in the praise of the entire festal gathering already in progress. Typological.
Jesus Satisfied: The Love-Exchange Model of the Father’s Generation of the Son
“Finally, I feel satisfied in My Yearning to find everything in the creature. I find Our Endless Seas of Love, I find the delights of My Loving Mama—I find everything and everyone. Therefore, I must find everything and everyone in the creature who Lives in My Will, and I must find her in everyone. After all, My Celestial Father Generated Me through Love, so I feel together with Me—in the Act of Giving and Receiving continuous Love—those who Love Me, and let nothing of Our Love escape them.”
Psalm 2:7 — “I will tell of the decree: The LORD said to me, “You are my son. Today I have become your father.” “My Celestial Father Generated Me through Love” — the eternal generation of the Son corresponds to the royal Psalm’s declaration of the Father’s begetting as the supreme act of divine love: the generation is through love and for love. Christological/Trinitarian.
John 5:20 — “For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel.” The Father’s generation of the Son through love — and Jesus feeling “together with Me, in the Act of Giving and Receiving continuous Love, those who Love Me” — corresponds to the Johannine declaration of the Father-Son love as the ground of all divine disclosure and action. Christological/Trinitarian.
John 16:27 — “for the Father himself loves you, because you have loved me, and have believed that I came from God.” Those who love the Son are drawn into the Father’s own love-exchange: “I feel together with Me—in the Act of Giving and Receiving continuous Love—those who Love Me” corresponds to the Johannine declaration that the Father’s love embraces those who love the Son. Christological/Trinitarian.
1 Corinthians 6:17 — “But he who is joined to the Lord is one spirit.” The creature found “together with” Jesus in the continuous act of giving and receiving love between the Persons corresponds to the Pauline one-spirit union — the creature drawn into the divine love-exchange as participant, not merely observer. Direct doctrinal parallel.
The Creature’s Love as Shelf for God’s Works: Knowledge, Love, and the Space for Divine Action
“If they don’t know Us, We remain as if set aside from them, even though We Live inside and outside them… If they do not recognize Us, Love cannot arise; and if Love is missing, We don’t have a place for Our Works, nor can Our Love find a refuge in which to pour Itself out and take shelter. Everything remains suspended. Therefore, We want to find the ‘I love You’ of the creature in Our Works, so that, arming it with Our Power, We can lean Our Greatest Works on it… Creatures tie Our Hands and confine Us to uselessness, since all Our Works are directed to their benefit; We cannot give, because knowledge and love are missing.”
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.” “If they don’t know Us, We remain as if set aside from them, even though We Live inside and outside them” corresponds exactly to the Johannine declaration of the non-recognition: the Word present and sustaining everywhere, yet effectively set aside by the creature’s non-response. Direct doctrinal parallel.
Hosea 4:6 — “My people are destroyed for lack of knowledge. Because you have rejected knowledge, I will also reject you, that you may be no priest to me. Because you have forgotten your God’s law, I will also forget your children.” “If Love is missing, We don’t have a place for Our Works” — the destruction wrought by lack of knowledge and the corresponding absence of love corresponds to Hosea’s declaration: the knowledge that enables relationship is the knowledge that enables blessing, and its absence is catastrophe. Direct doctrinal parallel.
Revelation 3:20 — “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him and will dine with him, and he with me.” “Everything remains suspended” until the creature’s “I love You” provides the shelf — the divine operative love waiting corresponds to the Risen Christ standing at the door. The knocking is the Works looking for a shelf; the opening is the creature’s love that provides it. Direct doctrinal parallel.
Matthew 23:37 — “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not!” “It is a Sorrow for Us to Operate without finding a place for Our Works — it seems as though the Life of Our Works were missing” corresponds to the Jerusalem-lament: the salvific operative love that wants to gather finding no willing recipient. Affective/meditative.
Ephesians 4:30 — “Don’t grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.” “Our Operative Love remains repressed — suffocated” corresponds to the Pauline instruction against grieving the Spirit — the Spirit’s operative love repressed by the creature’s non-recognition corresponds structurally to what Paul names as grieving. Direct doctrinal parallel.
Isaiah 59:1 — “Behold, the LORD’s hand is not shortened, that it can’t save; nor his ear dull, that it can’t hear.” “Creatures tie Our Hands and confine Us to uselessness” corresponds to Isaiah’s denial of powerlessness and identification of the creature’s sin as the operative cause of the apparent inaction — God’s hands are not shortened by incapacity but bound by the creature’s non-response. Direct doctrinal parallel.
Before Every Work, God First Looks for a Receiver: The Shelf-Principle Throughout the Incarnation
“before doing any Work, We first look for someone to know that Work, receive it and love it—and then We do it. My very Humanity did no Act before finding one to love, and to receive that Act. And even then, if I didn’t find anyone who would receive it, I could see across the centuries and I directed My Act to the one who would love it, know it and receive it. Even when I cried as little Newborn Baby, I directed those tears of Mine to those who were going to repent… As I walked, My Steps were directed to those who had to walk along the way of Good… My Pains searched for a shelf in their pains in order to give the Good contained in all that I did.”
John 5:19 — “Jesus therefore answered them, “Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise.” Jesus’s Humanity doing no Act before finding one to love and receive it corresponds to the Johannine declaration of the Son’s perfect attentiveness — the divine Act always directed toward a specific receiver, never merely performed into a void. 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.” Jesus directing his tears to future penitents, his steps to future wayfarers — every act of his Humanity having a specific receiver across the centuries — corresponds to the perpetual intercessory character of all Jesus’s acts: he always lives toward someone. Direct doctrinal parallel.
Isaiah 53:5 — “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.” “My Pains searched for a shelf in their pains in order to give the Good contained in all that I did” corresponds to the Isaian Servant whose wounds are the vehicle of the creature’s healing — the Pains directed to specific creaturely pains as their shelf, the wound fitting the wound exactly. Direct doctrinal parallel.
Romans 5:8 — “But God commends his own love toward us, in that while we were yet sinners, Christ died for us.” Jesus directing his tears to future penitents — loving the receiver before the receiver exists — corresponds to the Pauline prevenient love: the act of love directed to the creature before the creature can respond, while the creature is still in sin. Direct doctrinal parallel.
Galatians 4:4 — “But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,” “Before doing any Work, We first look for someone to know that Work, receive it and love it — and then We do it” — the Incarnation itself was preceded by the finding of the receiver. Paul’s “fullness of time” is the moment when the receiver (Mary) was found, prepared, and ready; only then did the Work proceed. Christological/Trinitarian.
Acts 1:1 — “The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach,” “Began to do” — the acts of Jesus’s Humanity as initiating a continuing series directed toward future receivers — corresponds to Luke’s framing of the Gospel as what Jesus began to do, with the continuation expected in those who receive. Typological.
The DW Converting Words into Facts: Creative Virtue and Greatest Necessity
“Life in My Will will contain such Surprises and so many Divine Novelties as to astonish even the Angels and the Saints… In My Will, there are no words, but facts. My Will converts words, desires and intentions into facts and accomplished Works, while all that the creature wants outside of My Will is reduced to words, desires and intentions. In My Will, which possess the Creative Virtue, all that the creature wants becomes Accomplished Fact and Works Full of Life… Our Fiat becomes her greatest necessity, and she cannot do without It. It is more than breath for her, which has to give and to receive; more than motion, which feels the extreme need to move.”
Genesis 1:3 (CPDV) — “And God said, “Let there be light.” And light became” The DW possessing “the Creative Virtue” that converts words into accomplished facts corresponds to the fiat of creation: in the DW the creature’s saying is doing, because the same Creative Virtue operative in “Let there be light” is operative in every DW-act. Christological/Trinitarian.
Isaiah 46:10–11 — “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. I call a ravenous bird from the east, the man of my counsel from a far country. Yes, I have spoken. I will also bring it to pass. I have planned. I will also do it.” The DW converting desire into accomplished fact corresponds to the divine counsel that always stands — in the DW the creature’s will participates in the divine will’s effectual character, which cannot return void. Direct doctrinal parallel.
Isaiah 55:11 — “so is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in the thing I sent it to do.” “My Will converts words, desires and intentions into facts and accomplished Works” — the DW-word that accomplishes its purpose corresponds to the Isaian creative word that never returns empty. In the DW, the creature’s word shares the same effectual character. Direct doctrinal parallel.
2 Corinthians 1:20 — “For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.” “In My Will, which possess the Creative Virtue, all that the creature wants becomes Accomplished Fact” — every yes in the DW participates in the divine Yes that is always accomplished. Direct doctrinal parallel.
Hebrews 6:17–18 — “In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath, that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us.” The DW possessing the Creative Virtue that converts words into accomplished works corresponds to the divine purpose that is by nature effectual — what the DW declares has the character of the divine oath that cannot fail. 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.’” “It is more than breath for her, which has to give and to receive; more than motion, which feels the extreme need to move” — the DW as more than breath and motion corresponds to what Paul names as the ground of all biological life. The entry’s language returns the opening movement’s “extreme need” to its Pauline theological ground: the necessity is absolute because the DW is the creature’s very being. Direct doctrinal parallel.
Philippians 4:13 — “I can do all things through Christ who strengthens me.” The creature in the DW achieving accomplished facts — not merely words and intentions — through the Creative Virtue of the DW corresponds to the Pauline declaration of capability through divine strengthening: “all things” is possible because the strength is God’s, not the creature’s. Direct doctrinal parallel.
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
No specific Scripture passages are cited by Hogan in her commentary for this entry. Her treatment is sustained, pastoral, and theologically substantive — but without explicit biblical citations. The following analysis proceeds accordingly.
DEVIATIONS — N/A (no Hogan citations to compare)
ADDITIONS — MINE
- John 19:26–27 — Behold your mother / behold your son (the disciple’s adoption of Mary as the ground for the creature’s love-offering through her)
- Galatians 4:4–5 — born of woman, adoption as sons (Mary’s Maternity as the structural channel of the creature’s love)
- Luke 1:48 — all generations will call me blessed (honoring Mary by entering her love)
- Revelation 12:1 — woman clothed with the sun (Mary as Queen whose love the creature borrows)
- John 17:21–23 — that they may all be one (Trinitarian indwelling as the ground for loving with Trinitarian love)
- 2 Corinthians 13:14 — grace of Christ, love of God, fellowship of the Spirit (Trinitarian love-formula made active)
- Romans 5:5 — love poured into hearts through the Spirit (Spirit’s Love available for the creature’s offering)
- Ephesians 3:18–19 — comprehend with all the saints (universality of communion enabling fullness of love)
- Psalm 148:1–14 — praise from all creation (creature gathering all creation’s love to offer)
- Hebrews 12:22–24 — heavenly Jerusalem, angels in festal gathering (creature’s love entering the heavenly assembly)
- Psalm 2:7 — You are my Son, today I have begotten you (eternal generation as the love-exchange model)
- John 5:20 — Father loves the Son and shows him all (Father-Son love as the ground of the satisfaction)
- John 16:27 — Father loves you because you loved me (those who love the Son drawn into Trinitarian exchange)
- 1 Corinthians 6:17 — united to the Lord becomes one spirit (creature drawn into divine love-exchange)
- John 1:10–11 — came to his own, not received (non-recognition as effective setting-aside)
- Hosea 4:6 — destroyed for lack of knowledge (knowledge as the enabling condition of love and blessing)
- Revelation 3:20 — behold I stand at the door and knock (Works looking for the shelf of the creature’s love)
- Matthew 23:37 — O Jerusalem, the gathering refused (sorrow of operative love without a receiver)
- Ephesians 4:30 — do not grieve the Holy Spirit (operative love repressed/suffocated = grieving)
- Isaiah 59:1 — the Lord’s hand is not shortened (hands tied not by incapacity but by creature’s non-response)
- John 5:19 — the Son does nothing before the Father (directedness of every divine Act to a receiver)
- Hebrews 7:25 — always lives to make intercession (perpetual intercessory directedness of Jesus’s acts)
- Isaiah 53:5 — wounded for our transgressions (Pains as shelf for creaturely pains, wound fitting wound)
- Romans 5:8 — while we were still sinners (prevenient love directed before the receiver exists)
- Galatians 4:4 — fullness of time (receiver found before the Work begins)
- Acts 1:1 — all that Jesus began to do and teach (Incarnation’s acts as the beginning of a continuing series)
- Genesis 1:3 — Let there be light, and there was light (the Creative Virtue operative in the fiat of creation)
- Isaiah 46:10–11 — My counsel shall stand, all my purpose accomplished (effectual will shared by creature in DW)
- Isaiah 55:11 — my word shall not return empty (DW-word possessing creative character of divine word)
- 2 Corinthians 1:20 — all promises find their Yes in him (creature’s DW-words partaking of the divine Yes)
- Hebrews 6:17–18 — unchangeable character of God’s purpose (DW’s accomplished fact shares divine oath-character)
- Philippians 4:13 — I can do all things through him (Creative Virtue enabling what the creature cannot do alone)
ADDITIONS — HERS
Hogan’s commentary offers no Scripture citations for this entry. However, she provides two theologically significant additions without explicit citation:
Hogan invokes the biblical sense of “to know” — “He’s using the verb to know in the biblical sense of having an intimate personal relationship” — as the key for interpreting “We feel an intense need that the creatures know Us.” The implicit scriptural background is the Hebrew yada (Genesis 4:1; Hosea 2:20; Jeremiah 31:34: “they shall all know me, from the least of them to the greatest”) and its New Testament correlate of intimate relational knowledge (John 17:3; Matthew 7:23 — “I never knew you”). Hogan’s insistence that knowledge is personal and interior, not informational, illuminates the entry’s claim that recognition is the precondition of love — and love is the precondition of the shelf for God’s Works.
Hogan references the Hours of the Passion for the “Passion of Love” language: “when you go to the Hours of the Passion, you hear that the passion of love was his first passion… it went on through the whole of his life.” This connects the entry’s “It was My Passion of Love that made Me do nothing other than what could be useful for My children” to the Hours of the Passion as the primary contemplative vehicle through which this interior dimension of Jesus’s suffering has been disclosed in Luisa’s corpus.
VIP / SPECIAL DESIGNATIONS
No VIP designation noted. Hogan explicitly confirms this is the final entry of Volume 35: “So, since we’re finished there, I will stop and we’ll take up in volume 36 next time.” Both Hogan’s statement and the closing formula in the diary text (“May everything be for the Glory of God and for the Fulfillment of the Divine Will. DEO GRATIAS”) confirm the volume close.
STAGE TWO SYNTHESIS
Since Hogan provides no Scripture citations, Stage Two synthesis draws from Stage One’s findings. The dominant biblical imagination of this entry is organized around three axes. The first is the Trinitarian love-exchange and indwelling (John 17:21–23; 2 Corinthians 13:14; Romans 5:5; Psalm 2:7; John 5:20), which grounds both the creature’s Trinitarian love-offering and Jesus’s satisfaction in finding “everything and everyone” within the DW-soul. The second is the non-reception and shelf-requirement theology (John 1:10–11; Hosea 4:6; Revelation 3:20; Matthew 23:37; Isaiah 59:1), which grounds the entry’s central doctrine of the creature’s love as the necessary condition for God’s Works to have a place. The third is the Creative Virtue and effectual word (Genesis 1:3; Isaiah 46:10–11; Isaiah 55:11; 2 Corinthians 1:20), which grounds the DW’s conversion of words into facts.
The load-bearing correspondences are: John 1:10–11 for the non-recognition doctrine; Revelation 3:20 for the Works-shelf as the answer to the knock; Isaiah 53:5 for the Pains seeking a shelf in creaturely pains; Genesis 1:3 for the Creative Virtue converting words into facts; and John 17:21–23 for the Trinitarian love-exchange that the DW-soul is drawn into.
Cross-Entry Synthesis
Volume 35 — April 10, 1938 “How Jesus wants to find everything in the creature who Lives in the Divine Will, and wants to find her in everyone. How God wants to find in our love the support for His Works and the hiding place of His Life.”
Final entry of Volume 35 (August 9, 1937 – April 10, 1938)
STAGE THREE — CROSS-ENTRY SYNTHESIS
Note: Hogan provides no Scripture citations for this entry. The synthesis draws from Stage One findings; Hogan’s pastoral and theological contributions are noted where they illuminate the doctrinal material.
Entering Mary’s Heart: The Creature Loving Jesus Through the Queen’s Maternity
The entry opens in the most intimate register of Marian theology in Volume 35. John 19:26–27 (Behold your mother / Behold your son) provides the cross-side commission whose DW-fulfillment is described here: the creature taking Mary as her own — entering Mary’s Heart, offering her Maternity — universalizes what the Beloved Disciple received individually at the cross. The DW is the medium through which the adoption becomes universal and the Maternity becomes transferable.
Galatians 4:4–5 (“born of woman” as the structural element enabling adoption) grounds the theology: Mary’s Maternity is the mechanism through which the love passes from creature to the Son — as the Incarnation required “born of woman” to enable adoption, the DW-soul’s offering requires Mary’s Maternity to reach the Son with the love proper to a Mother. Luke 1:48 (all generations will call me blessed) receives its fullest application: generations honor Mary by entering her love and making it their own, becoming “a tiny mother in the mother” (Hogan).
Jesus Wanting Everything in the Creature: The Trinitarian Love Enclosed
The entry’s most doctrinally comprehensive declaration — “I want to find everything in one who Lives in My Will” — is grounded in John 17:21–23 (the high-priestly prayer for Trinitarian unity) as its ultimate Christological ground. Jesus finding the Father and Holy Spirit within the creature, loving him with the Immensity and Infinity of Their Love, is the fullest fulfillment of the prayer for unity that mirrors the Trinitarian mutual indwelling. 2 Corinthians 13:14 (the Trinitarian benediction) provides the liturgical-formulaic counterpart: the blessing received is here made active — the creature not merely receiving the love of the Three but offering it back.
Romans 5:5 (love poured into hearts through the Spirit) establishes that the creature’s Trinitarian love-offering is not audacious fabrication but the deployment of what the Spirit has already deposited. The creature loves with the Holy Spirit’s Endless Love because the Spirit has already made that love available within.
The universality of the love-offering — all Angels, all Saints, all creatures past/present/future, all created things — is grounded in Ephesians 3:18–19 (comprehend with all the saints) and Psalm 148 (universal praise from all creation). The two passages establish the two dimensions of the creature’s gathering: the heavenly assembly (Hebrews 12:22–24) and the whole created order. The creature in the DW is the point at which these two dimensions are joined and offered together.
Hogan’s contribution here is pastoral in the most concrete sense: she models the prayer verbally (“precious Jesus, I love you with the infinite, perfect and eternal love of your heavenly father… I want to love you with the tender, motherly, faithful love of our dearest mother”). This is the Stage Two contribution that Stage One cannot provide — the performance of what Stage One identifies doctrinally.
Jesus Satisfied: The Love-Exchange Model of the Father’s Generation of the Son
The resolution of the entry’s first movement — “Finally, I feel satisfied in My Yearning to find everything in the creature” — is grounded in the deepest Trinitarian theology. “My Celestial Father Generated Me through Love” invokes Psalm 2:7 (the eternal begetting as the supreme act of divine love) and John 5:20 (the Father showing the Son all he does, in love). The satisfaction is not the satisfaction of a wish fulfilled but the satisfaction of a love-exchange that has been seeking its proper completion — “in the Act of Giving and Receiving continuous Love.”
John 16:27 (the Father loves those who love the Son) establishes the mechanism by which “those who Love Me” are drawn into the exchange: they are loved by the Father because they love the Son, and so become participants in the same act. 1 Corinthians 6:17 (one spirit with the Lord) is the Pauline formulation: the creature drawn into the love-exchange is not an external observer but a participant who shares the same spiritual substance as the exchange itself.
The Creature’s Love as Shelf for God’s Works: Knowledge, Love, and the Space for Divine Action
This is the entry’s doctrinal center and its most formally complete statement of the shelf-principle. The structure of the argument corresponds to a precise chain: non-recognition → no love → no shelf → Works suspended → operative Love suffocated → divine creative power tied.
John 1:10–11 (He came to his own, not received) is the Johannine statement of the first link: the Word present everywhere yet set aside by non-recognition. Hogan identifies knowledge here in its biblical sense — yada, intimate personal knowledge, not informational — which illuminates why Hosea 4:6 (destroyed for lack of knowledge) is the prophetic anchor: the absence of intimate knowing is destruction, not merely ignorance.
Revelation 3:20 (behold I stand at the door and knock) is the image for the suspended Works: the divine operative love unable to pour itself out without the creature’s opening. The “I love You” as the shelf is the door opened — and once opened, the Works can lean on the love and accomplish their purpose. Matthew 23:37 (O Jerusalem, the gathering refused) and Ephesians 4:30 (do not grieve the Spirit) together name the emotional and theological register of the suspension: it is a grief, a sorrow, a repression of love that amounts to grieving the Holy Spirit.
Isaiah 59:1 (the Lord’s hand is not shortened) is the decisive clarification: “Creatures tie Our Hands and confine Us to uselessness” is not a statement about divine incapacity but about what the creature’s non-love accomplishes. God can; the creature’s refusal prevents. This corresponds exactly to Isaiah’s declaration — the separation is not from God’s side but from the creature’s.
Hogan summarizes the entry at this point as “a little PS, make sure this, that and the other before leaving the class” — a teacher’s summary at the end of a volume. The recognition must be real (personal, interior, intimate) before the love can arise, and the love must arise before the shelf is formed. The doctrinal summary is also the practical instruction for entering Volume 36.
Before Every Work, God First Looks for a Receiver: The Shelf-Principle Throughout the Incarnation
The shelf-principle generalized in the previous section is here applied specifically to the entire Incarnation — every breath, step, tear, pain, and word of Jesus’s earthly life is disclosed as having been directed, before it was performed, to a specific receiver across the centuries.
John 5:19 (the Son does nothing before the Father) provides the Trinitarian ground: the directedness of every divine Act toward a receiver corresponds to the Son’s perfect attentiveness to the Father’s direction. The Incarnate Son acts only in relation — never into a void. Hebrews 7:25 (he always lives to make intercession for them) establishes the perpetual intercessory character: every act is an intercession for someone specific.
Isaiah 53:5 (wounded for our transgressions) receives its most interior application: “My Pains searched for a shelf in their pains in order to give the Good contained in all that I did.” The wounds fit the wounds — the Servant’s pains are not a generic offering but a precise matching of suffering to suffering, the divine Pains seeking the creaturely pains as their proper shelf. Romans 5:8 (while we were still sinners) establishes the temporal structure: the love is directed before the receiver exists or responds, which is why Jesus could look “across the centuries” to find the receiver when none was present.
Hogan adds the pastoral application: Jesus thought of you and me on any given day when he wanted to do something for the human race and wanted someone to receive it. This is the personalization that Stage One’s Isaiah 53:5 and Romans 5:8 establish doctrinally.
Galatians 4:4 (“fullness of time” = the receiver prepared and found) grounds the systematic claim that before every Work, the receiver must be found: the Incarnation itself waited for the fullness of time, which is the time when the receiver (Mary) was ready. Luisa’s own preparation is the Marian pattern applied to the opening of the DW Kingdom.
The DW Converting Words into Facts: Creative Virtue and Greatest Necessity
The closing section — “In My Will, there are no words, but facts. My Will converts words, desires and intentions into facts and accomplished Works” — is the most formally stated Creative-Virtue doctrine in Volume 35.
Genesis 1:3 (Let there be light, and there was light) is the paradigm: the DW possesses the Creative Virtue because it is the Fiat-power — the same power that said “Let there be light” and light was. In the DW the creature’s saying has the same ontological weight, not by nature but by participation in the Fiat’s own creative character.
Isaiah 55:11 (my word shall not return empty, but accomplish) and Isaiah 46:10–11 (my counsel shall stand) together establish the effectual character of the divine word that the creature’s DW-acts share: they accomplish because the DW is the divine will, and the divine will cannot fail to accomplish. 2 Corinthians 1:20 (all promises find their Yes in him) adds the Christological dimension: the creature’s DW-words partake of the divine Yes that is always accomplished because Christ is its ground.
Acts 17:28 (“in him we live and move and have our being”) provides the closing doctrinal ground for “It is more than breath for her, which has to give and to receive; more than motion” — the DW as the creature’s greatest necessity is not a spiritual preference but the theological truth Paul names at the Areopagus: the creature’s most basic creaturely functions (living, moving, being) already exist only in God. The DW as greatest necessity is the creature discovering consciously and experientially what has always been ontologically true.
Synthesis Conclusion — Volume 35 Close
The final entry of Volume 35 brings together the volume’s governing doctrines in a concluding recapitulation that Hogan rightly describes as “a little summary that a teacher would do before leaving the class.” The entry simultaneously advances and synthesizes.
The dominant biblical imagination is the theology of the divine Act as always directed toward a receiver, always waiting for a shelf of creaturely love to lean upon, and always productive of accomplished facts rather than mere words when it finds that shelf. The three scriptural traditions most load-bearing for this entry — and as a synthesis, for Volume 35 as a whole — are the Johannine Word-and-non-reception theology (John 1:10–11; 17:21–23; 5:19–20), which grounds both the grief of divine Works without a shelf and the Trinitarian love-exchange that the DW makes possible; the Isaian word-and-creative-power tradition (Isaiah 46:10–11; 53:5; 55:11; 59:1), which grounds the Creative Virtue of the DW and the precision of the Pains seeking their shelf; and the Pauline total-act and indwelling theology (Romans 5:5, 5:8; Galatians 4:4; 1 Corinthians 6:17; Acts 17:28), which grounds the universality of the love-offering and the necessity of the DW as more than breath.
The three findings of highest theological significance from this final entry and from the combined analysis: first, the shelf-principle — “We first look for someone to know that Work, receive it and love it — and then We do it” — disclosed as the governing law of every divine Act throughout history, grounding the DW doctrine in the operative structure of all God’s works from Creation through the Incarnation. Second, the Creative Virtue doctrine — “In My Will, there are no words, but facts” — establishing that the creature in the DW participates in the same fiat-power operative in Genesis 1:3, which makes the DW not merely a spiritual state but an ontological participation in the divine creative act. Third, the Trinitarian love-exchange — the creature drawn into “the Act of Giving and Receiving continuous Love” between the Father and the Son — as the fullest statement of what it means to find everything and everyone within the creature who lives in the DW: the creature becomes not merely a vessel but a participant in the eternal exchange that is the life of the Trinity.
Observation Notes
See this note in volume context →
35-1938-04-10
Volume 35 close confirmed — final entry: April 10, 1938 is confirmed as the final entry of Volume 35 by: (a) the closing formula in the diary text — “May everything be for the Glory of God and for the Fulfillment of the Divine Will. DEO GRATIAS” — matching the Volume 34 close formula exactly; (b) Hogan’s explicit statement: “So, since we’re finished there, I will stop and we’ll take up in volume 36 next time.” Volume 35 spans August 9, 1937 – April 10, 1938.
Audio file — Vol35-21 double entry: April 10, 1938 carries Vol35-21, the same as April 4. Vol35-21 double entry confirmed; this is the final audio reference in Volume 35.
ILY-1 — second arc: third consecutive absence / probable close: April 10 contains no ILY-1 vocabulary. The second arc now stands: …21st signal (March 30)…April 4 (absent)…April 10 (absent). Two consecutive absences follow the 21st signal. Combined with the three-entry gap earlier in the arc (March 6, 12, 16) that proved to be a gap rather than a close, Given Volume 35 close, the question can be formally evaluated at v75.
TGF-1 — all-Works-finding-their-shelf register: “Only then would all My Works — the Creation, the Redemption, and even one sigh of Mine — find a place on which to lean, to become Works of the works of the creatures, Pains of their pains — Life of their life. Then, all that I did and suffered will turn into Glory and Victory, so as to cast away all enemies, and Recall Order, harmony, Peace, and the Celestial smile of the Heavenly Fatherland in the midst of the creatures.” New TGF-1 register: the Kingdom as the eschatological outcome of all Jesus’s Works finding their shelf in the creature’s works through the DW — the most formally eschatological TGF-1 statement at Volume 35 close. Update most-recent-register accordingly.
IAD-1 — hands-tied-and-operative-love-suffocated register: “Our Operative Love remains repressed — suffocated” and “Creatures tie Our Hands and confine Us to uselessness, since all Our Works are directed to their benefit; We cannot give, because knowledge and love are missing.” Most formally stated IAD-1 hands-tied register since October 12, 1937 (command-prayer entry). The “operative-love-suffocated” language confirms the link between the shelf-principle failure and IAD-1’s governing dynamic. Update most-recent-register accordingly.
ERP-1 — shelf-principle as reverse ERP-1 / divine-side perspective: “My very Humanity did no Act before finding one to love, and to receive that Act… My Pains searched for a shelf in their pains in order to give the Good contained in all that I did.” The ERP-1 doctrine disclosed from the divine perspective: Jesus looking for the creaturely act as the shelf for his divine act is the reverse of the creature echoing Jesus’s act. Together they constitute the full bilateral ERP-1 structure: divine Pains seek creaturely pains as shelf (divine side); creaturely acts echo and repeat divine acts (creaturely side). Volume 35 closes with the bilateral structure of ERP-1 most formally complete. Update most-recent-register accordingly.
MEC-1 — Trinitarian-love-exchange register: “My Celestial Father Generated Me through Love, so I feel together with Me — in the Act of Giving and Receiving continuous Love — those who Love Me, and let nothing of Our Love escape them.” The creature drawn into the Father-Son love-exchange as participant — the love-exchange model of MEC-1 in its most explicitly Trinitarian and generative form. The Celestial Father’s generation of the Son as the paradigm and ground for the creature’s participation in the mutual exchange. Update most-recent-register accordingly.
DW-MARY-1 — Maternity-distributed-through-DW-creature register: “Not only do I want to find My Mama within the creature in Her place of honor as Queen and Mother… I may have all of them as My Mama.” Mary’s Maternity distributed through every DW-creature so that Jesus has all of them as his Mama — new DW-MARY-1 register: Marian Maternity not merely imitated by the creature but structurally replicated in her through the DW. Update most-recent-register accordingly.
NDW-1 / CWD-1 — knowledge-as-precondition-of-Work: “before doing any Work, We first look for someone to know that Work, receive it and love it — and then We do it.” The knowledge that makes Works possible corresponds to the NDW-1 governing definition (the DW as the medium through which divine reality is disclosed and recognized). Volume 35 closes with the knowledge-precondition-of-Work doctrine stated at maximum formal clarity. Note for v75 evaluation: does this constitute an eighth-register NDW-1 candidate?
Volume 35 closing observation: Volume 35 opens with the “New Hierarchy” (NHF-1 August 9 formal statement) and closes with the final entry’s Trinitarian love-exchange — from the architecture of the Kingdom’s saints (August 9) to the inner-Trinitarian ground of every creaturely act in the DW (April 10). The ILY-1 second arc runs through the entire volume (October 31, 1937 – March 30, 1938) with 21 signals across 18 entries, constituting the most sustained single-arc ILY-1 development in the corpus. Fragment 62 closes with this entry. Volume 35 summary and v75 IP update to follow.