This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
36-1938-07-30 Biblical Resonance Analysis
Volume 36 — July 30, 1938 “How in Heaven there are different roles: each Blessed will have a God all for himself. How Jesus Loved us in all created things. Spontaneity of Jesus in the Good.”
STAGE ONE — Independent Biblical Identification
Heavenly Joys Always New: The DW Soul’s Eschatological Inheritance
“in Heaven there are Innumerable tasks… those prepared for the souls who will have lived more beautifully and distinctly than others will possess Divine Enchanting harmonies and scenes—Joys always New, that will arise from the Depth of My Will in which they Lived. They will have in their power Joys and Happiness, always New. They will form Them in their power—as many as they want—since My Fiat has the virtue of Creating always New Joys. These tasks will be the New Enchantment of that Celestial Residence.”
1 Corinthians 2:9 — “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.” The always-new joys are precisely what no heart has imagined, because the DW’s generative infinity surpasses all prior categories of creaturely expectation. Nobody can imitate the enchanting scenes because they arise from the depth of the DW itself, which is inexhaustible. Affective/meditative
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 fullness of joy in God’s presence as the ground for the DW soul’s eschatological inheritance: “pleasures forevermore” names the always-new character of the joys that arise from the DW’s depth without exhaustion or repetition. Direct doctrinal parallel
Revelation 21:5 — “He who sits on the throne said, “Behold, I am making all things new.” He said, “Write, for these words of God are faithful and true.” The generative newness of the divine presence in Heaven: not stagnant joy but continuously new joy — the DW’s creative virtue (“Creating always New Joys”) is the creaturely participation in the divine act of making all things new. Direct doctrinal parallel
John 10:10 — “The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.” The abundant life as the ground for always-new joys; abundance implies inexhaustibility — the entry’s “as many as they want” is the experiential form of what abundance means in the DW’s eschatological register. Direct doctrinal parallel
A God for Each One, Not a God for All: The Bilateral Eschatological Bilocation
“in Heaven each Blessed will have Me inside of themselves—have Me as his own Creator, King, Father, Glorifier; but he will also have Me outside of himself—really close to him—as if I would carry him in My arms. We will Love together and delight together. I will not be a God for all, but a God for each one. Better still, he will keep Me Bilocated inside and outside of himself; and I will Possess him inside and outside of Myself. They will possess Me inside and outside, as if I was entirely for each and every one of them. With one God for all, Happiness would not be Full… I am, instead, a King Who always courts His Queens, and they court Me.”
1 Corinthians 13:12 — “For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.” The face-to-face knowledge of Heaven as the personal, bilateral encounter the entry describes: not God glimpsed across a crowd but known fully, face to face — as each individual is already fully known by God. The eschatological bilocation is the fulfillment of this face-to-face mode. Direct doctrinal parallel
John 14:23 — “Jesus answered him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him and make our home with him.” The Trinitarian indwelling directed to each individual soul: “we will come to him” (inside-bilocation) and “make our home with him” — not distributed across all collectively but given individually in the singular “him.” 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.” The singular “to him” and “with him”: the one-on-one intimacy of table fellowship, extended to eternity in the bilateral bilocation. Jesus comes in to each specifically, not to a general assembly. Direct doctrinal parallel
Revelation 21:3 — “I heard a loud voice out of heaven saying, “Behold, God’s dwelling is with people; and he will dwell with them, and they will be his people, and God himself will be with them as their God.” The eschatological dwelling of God with man — the entry’s bilateral bilocation is this verse’s fullest theological expression: God dwelling inside and outside of each, entirely for each. Direct doctrinal parallel
Zephaniah 3:17 — “The LORD, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing.” God’s personal exultation over each individual — rejoicing and singing specifically over the one He is with — is the eschatological delight-mode of the bilateral bilocation. Affective/meditative
Song of Songs 2:16 — “My beloved is mine, and I am his. He browses among the lilies.” The mutual exclusive possession that bilocation enables: each soul can truthfully say “He is mine entirely” and God can truthfully say “She is mine entirely” — the entry’s “a God for each one” has its most precise lyrical scriptural precedent in this mutual possessive formula. Affective/meditative
Song of Songs 6:8–9 — “There are sixty queens, eighty concubines, and virgins without number. My dove, my perfect one, is unique. She is her mother’s only daughter. She is the favorite one of her who bore her. The daughters saw her, and called her blessed. The queens and the concubines saw her, and they praised her.” The very paradox the entry resolves: many beloved souls (sixty queens, eighty concubines, virgins without number) and the one-who-is-only-one simultaneously. Bilocation is what dissolves the human king’s limitation — in God, the many and the “only one” coexist without rivalry. Typological
Song of Songs 1:4 — “Take me away with you. Let’s hurry. The king has brought me into his rooms. Friends We will be glad and rejoice in you. We will praise your love more than wine! Beloved They are right to love you.” The private chamber of the King — the sumptuous palace built for each queen individually — the intimate space the entry names when God becomes “a God for each one” rather than a distant throne for all. Affective/meditative
Psalm 139:7–10 — “Where could I go from your Spirit? Or where could I flee from your presence? If I ascend up into heaven, you are there. If I make my bed in Sheol, behold, you are there! If I take the wings of the dawn, and settle in the uttermost parts of the sea, even there your hand will lead me, and your right hand will hold me.” God’s omnipresence as the structural ground for the inside-and-outside bilocation: He cannot be anywhere without also being entirely there for each one, simultaneously present to all without diminishment to any. Direct doctrinal parallel
Matthew 18:12–14 (paraphrase) — The Good Shepherd leaving the ninety-nine for the one lost sheep and rejoicing over that one specifically: God’s one-at-a-time complete attention to each individual is the earthly pattern of Heaven’s bilateral bilocation. Affective/meditative
Inseparability of Will and Love: The Impossibility of Distance and Separation from All
“if between us there is the inseparability of Will and Love—if One is the Love with which we Love each other, and One is the Will with which we Operate—how could I possibly Live even a step away from her? Furthermore, you must know that one who Lives in Our Will cannot be separated from anyone—even from Our created things, since as she does her act in It, she calls and embraces everyone in her act, imposing herself on all by doing what she does.”
Romans 8:38–39 — “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.” The impossibility of separation from God’s love provides the theological ground for “how could I possibly Live even a step away from her?” — the inseparability is already structurally real; the DW makes the creature consciously inhabit it. Direct doctrinal parallel
John 17:21 — “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 unity of Will and Love in the Trinitarian life as the model: the Father and Son share One Will and One Love, and the creature living in the DW participates in this same inseparability, extending it to all others. Christological/Trinitarian
1 Corinthians 6:17 — “But he who is joined to the Lord is one spirit.” The creature joined to the Lord as one spirit — Will and Love being One — is the Pauline ground for the impossibility of separation: you cannot be separated from what you have become one with. Direct doctrinal parallel
Colossians 1:17 — “He is before all things, and in him all things are held together.” The Word in whom all things hold together as the ground for the DW creature’s inseparability from all: she cannot be separated from any created thing because she lives in the One in whom all created things hold together. Christological/Trinitarian
The Incarnate Word Finding His Beloved Creatures in Every Created Thing
“while I was on earth, there was not one thing that I did without looking for My beloved creature—kissing her, squeezing her to My Heart… if I met with the sun, I found My beloved creatures in its light… Therefore I found my creatures inside the sun, and I kissed them… If I was in the wind, I ran to kiss her; if I drank some water, even in this I could find her… Even in the air I breathed I met them all, feeling their breath, and in every breath I buried them in kisses of Love. Therefore, in every created thing, in the starry sky, in the sea, in the plants, in the flowers—in everything—I met My beloved creatures.”
John 1:3, 14 — “All things were made through him. Without him, nothing was made that has been made. … The Word became flesh and lived among us.” The Word who made all things took on flesh and dwelt within creation: finding His beloved in every created thing is the natural consequence of His being both the Maker of all things (knowing His creatures within His own work) and the Incarnate one (breathing the same air, seeing the same sun). Christological/Trinitarian
Hebrews 4:15 — “For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.” Jesus’s full immersion in creaturely experience — breathing air, drinking water, walking under the sun — as the medium in which He found His beloved creatures: His sympathetic solidarity was also His mode of encounter with those He loved. Affective/meditative
Matthew 25:35–40 — “I was hungry and you gave me food … because you did it to one of the least of these my brothers, you did it to me.’” The structural parallel — Christ found in every human situation — illuminates the entry’s reversal: as Jesus is found in the creature’s acts now, He found the creature in every created act during the Incarnation. The bilateral structure of divine encounter in creation. Typological
Hosea 11:3–4 — “Yet I taught Ephraim to walk. I took them by their arms, but they didn’t know that I healed them. I drew them with cords of a man, with ties of love; and I was to them like those who lift up the yoke on their necks; and I bent down to him and I fed him.” God tending the beloved with intimate physical care in every circumstance of creaturely life — the entry’s kissing and squeezing in wind, water, and air deepens this OT image into the full Incarnational mode. Affective/meditative
Psalm 139:3–4 — “You search out my path and my lying down, and are acquainted with all my ways. For there is not a word on my tongue, but behold, LORD, you know it altogether.” The comprehensive knowing that precedes every encounter: Jesus knew His beloved creatures in every created thing because He had always known all their ways — the sun, the wind, the water were already His love-letters to them before the Incarnation. Affective/meditative
Colossians 1:16–17 — “For by him all things were created … All things have been created through him and for him. … in him all things are held together.” The Incarnate Word recognizing His beloved within His own creative work: every created thing was made for the creatures He loved — finding them within it is the natural return of the Creator to His own purpose. Christological/Trinitarian
Spontaneity: The Pains Formed in Love First, Then Passed to Creatures
“The most Beautiful characteristic of My Love is Spontaneity; to the extent that in the very suffering they gave Me during the Passion, I formed those Pains in Myself first—Loving Them, covering Them with kisses—then I passed Them to the minds of the creatures so that they would inflict Them upon My Humanity. There was no Pain given to Me by the creatures that was not wanted by Me first. The creatures came in secondary order, so My Pains were soaked by My Love, covered with My ardent kisses, and they possessed the Creative Virtue of making souls rise again to Love Me. The Truth can be seen in Spontaneity, a forced love cannot be called True.”
John 10:17–18 — “Therefore the Father loves me, because I lay down my life, that I may take it again. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father.” The absolute spontaneity of the Passion stated with maximum formal precision: no one takes His life — He lays it down freely. The entry’s doctrine that creatures came “in secondary order” is the precise content of this verse: the creatures received what Jesus had already formed in Himself and willed to pass to them. Direct doctrinal parallel
Hebrews 10:5–7 (translation pending) — “Sacrifices and offerings you have not desired, but a body have you prepared for me… I have come to do your will, O God.” The Incarnation as the chosen act of taking on the body in which the Pains would be formed and received: the creature-inflicted pains are received into a body pre-accepted and pre-willed, making them always secondary to the primary act of love. Direct doctrinal parallel
Philippians 2:6–8 — “who, existing in the form of God, … emptied himself, taking the form of a servant, … he humbled himself, becoming obedient to the point of death, yes, the death of the cross.” The kenosis as the supreme spontaneous act: He chose to empty, chose to humble, chose obedience to the point of death — the forced dimension of the Passion is excluded by the voluntary character of the kenosis at every stage. Christological/Trinitarian
Isaiah 53:7 — “He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth.” The silence of chosen suffering: the Lamb’s willingness is the expression of the primary divine will; the creatures’ infliction is the secondary occasion passing through that primary willingness. Typological
Isaiah 53:10 — “Yet it pleased the LORD to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and the LORD’s pleasure will prosper in his hand.” The divine will as the primary agency of the Passion — “it was the will of the LORD” — with the creatures’ hands as the secondary instruments: exactly the entry’s “creatures came in secondary order.” Direct doctrinal parallel
Hebrews 12:2 — “looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God.” The joy set before Him is what enabled Jesus to form the Pains in love and cover them with kisses first: the purpose of the suffering (making souls rise again to love Him) is itself joy, turning the chosen pain into an act of love before it becomes an act of suffering. Affective/meditative
Romans 5:8 — “But God commends his own love toward us, in that while we were yet sinners, Christ died for us.” Love as the primary act: God shows His love (the voluntary originating movement); the occasion of sinners is the secondary context into which that love pours itself — not the driving cause but the arena. Direct doctrinal parallel
1 Peter 1:19–20 — “but with precious blood, as of a lamb without blemish or spot, the blood of Christ, who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake,” The foreknown and pre-chosen sacrifice: the Pains were formed in divine love before the foundation of the world, and the creatures’ temporal infliction of them was the historical expression of an eternal willing. Direct doctrinal parallel
2 Corinthians 9:7 — “Let each man give according as he has determined in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.” The spontaneity principle applied to the creature’s love: God loves the cheerful, spontaneous giver — the entry’s “when I see in the soul a Spontaneous Love, I feel enraptured” is this verse’s mystical fulfillment. Affective/meditative
Divine Room vs. Wayfarer: Living In vs. Doing the Will
“one who Lives in My Will is kept in My Divine Room. She possesses all Our Goods; Strength and Light are in her power. On the other hand, one who does My Will forms the way to arrive to enter It. There are dangers on the way, and she has to be exposed to the cold and the frost. She won’t find water ready to drink, good food to feed herself or a bed in which to rest; one can say she is like a poor wayfarer who never arrives at her home.”
Psalm 91:1–2 — “He who dwells in the secret place of the Most High will rest in the shadow of the Almighty. I will say of the LORD, “He is my refuge and my fortress; my God, in whom I trust.” The dweller in the shelter (DW-soul in the Divine Room) vs. the one exposed to dangers: the entry’s “cold, frost, no food, no bed” precisely parallel the perils from which the Psalm’s dweller is protected. The shelter is not earned by the dweller’s effort but given by dwelling. Direct doctrinal parallel
Luke 10:38–42 (paraphrase) — Mary sitting at Jesus’s feet (dwelling in the Divine Room, possessing all goods, requiring nothing else) vs. Martha’s anxious activity (forming the way, exposed to distraction and worry). This is the most direct scriptural image for the entry’s Living-in vs. Doing-the-Will distinction: both love, but one dwells and one works toward a dwelling. Typological
Psalm 23:1–4 — “A Psalm by David. The LORD is my shepherd; I shall lack nothing. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He guides me in the paths of righteousness for his name’s sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff, they comfort me.” The distinction between the dwelling with the Shepherd (DW-soul: water ready, food provided, place to rest) and the wayfarer through the valley (the one still traveling, exposed to the cold, without ready provision). Affective/meditative
John 15:4 — “Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me.” Abiding (dwelling in the Room) as distinct from passing contact: the one who abides has the vine’s entire provision; the wayfarer must seek water and food separately because she has not yet settled into the dwelling. Direct doctrinal parallel
Matthew 7:24–27 (paraphrase) — The house built on rock (stable, sheltered from cold, frost, and storm — the DW-soul’s Divine Room) vs. the house built on sand (exposed to rain, flood, storm — the wayfarer without the shelter of the Will’s interior dwelling). Typological
John 14:2–3 — “In my Father’s house are many homes. … am going to prepare a place for you.” The Father’s house with many rooms is the heavenly fulfillment of the earthly Divine Room; the prepared place for each soul on earth corresponds to the Divine Room the DW-soul already inhabits, while the wayfarer is still traveling toward the place that is already prepared. Typological
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
John 1:14 (the Word became flesh) identified by both for the Incarnational finding-creatures movement. Hogan: “the divine word became incarnate, John 1.1 and John 1.14, so that he could redo our lives from the first instant to the last.” Stage One independently identifies John 1:3 and 1:14 together as the Christological foundation for Jesus finding His creatures in every created thing during the Incarnation.
Song of Songs identified by both as background for the king-and-queens analogy. Hogan: “this is very much the image that you’ll find in the Song of Songs.” Stage One confirms the Song specifically with Songs 2:16, 6:8–9, and 1:4 as the most precise textual parallels.
General Psalms (God as defense, rock, and source of happiness): Hogan mentions these without specific citations — “that’s all over the Psalms… God is our defense. God is our rock.” Stage One uses Psalms 91, 23, 139, and 16 for the specific movements they illuminate.
DEVIATIONS
For the bilateral bilocation doctrine: Hogan uses Revelation 4–5 (the throne image — sea of glass, four creatures, twenty-four elders, the crowd further away) not as a positive parallel but as the image the entry’s doctrine surpasses: “what Jesus has just said here is actually illustrated… but Jesus is saying the reality isn’t like that image.” Stage One does not use Revelation 4–5 in this deconstructive role but uses Revelation 21:3 (the dwelling place of God with man) and Revelation 3:20 (the one-on-one encounter) as positive parallels. The two streams illuminate different aspects: Hogan’s use shows what the doctrine transcends; Stage One’s citations show what the doctrine achieves.
For the happiness/joy content: Hogan provides explicit happiness-passages not found in Stage One: Philippians 4:4 (“rejoice in the Lord always”), Matthew 5:2–12 (the Beatitudes as the path to happiness), James 1:2–3 (counting trials as joy), and 1 Peter 4:12–13 (sharing Christ’s sufferings as the path to eschatological rejoicing). Stage One approaches the same content through 1 Corinthians 2:9, Psalm 16:11, and Revelation 21:5, emphasizing the always-new and generative character of the DW joys rather than the path to them.
For the spontaneity doctrine: Stage One uses John 10:17–18, Hebrews 10:5–7, Philippians 2:6–8, Isaiah 53:7 and 53:10, Romans 5:8, and 1 Peter 1:19–20. Hogan reads the spontaneity doctrine through the Hours of the Passion framework — “you learn from Luisa’s meditations on the hours of the passion that every single thing they did to Jesus was actually necessary to redo, repair and represent us to the Father” — without explicit Scripture citation. Stage One’s doctrinal citation stream and Hogan’s liturgical-practical stream illuminate the same doctrine from different angles: Stage One names the theological structure of Jesus’s voluntary primary agency; Hogan names the reparative and substitutional purpose that motivated it.
ADDITIONS — MINE
- 1 Corinthians 13:12 — face-to-face knowledge as the personal bilateral character of eschatological union
- Revelation 3:20 — singular “to him / with him” as ground for the one-on-one bilocation
- Revelation 21:3 — the dwelling place of God with man as bilocation’s eschatological form
- Zephaniah 3:17 — God’s personal exultation over each individual in the bilateral register
- Song of Songs 2:16 — “my beloved is mine and I am his” as the exclusive-possession formula for “a God for each one”
- Song of Songs 6:8–9 — the many-and-the-only-one paradox; the exact paradox bilocation resolves
- Song of Songs 1:4 — the king’s private chambers as the individual dwelling
- Psalm 139:7–10 — omnipresence as the structural ground for inside-and-outside bilocation
- Matthew 18:12–14 — Good Shepherd’s one-at-a-time complete attention as the pattern of bilateral bilocation
- Romans 8:38–39 — nothing separating from God’s love as the ground for impossibility of distance
- 1 Corinthians 6:17 — one spirit with the Lord as the Pauline form of Will/Love inseparability
- Hebrews 4:15 — Jesus’s full creaturely immersion as the medium of finding creatures in every created thing
- Matthew 25:35–40 — Christ found in human situations as the bilateral structural parallel for the Incarnational CVT-1 register
- Hosea 11:3–4 — intimate physical tending of the beloved as precursor to Incarnational encounters in creation
- Psalm 139:3–4 — comprehensive knowing as the ground of finding creatures everywhere
- Colossians 1:16–17 — all things created for the creatures; Creator finding His purpose in every created thing
- John 10:17–18 — “no one takes it from me, but I lay it down of my own accord” as the primary spontaneity statement
- Philippians 2:6–8 — kenosis as supreme spontaneous act excluding compulsion at every stage
- Isaiah 53:7 — Lamb’s willing silence; creature’s secondary agency
- Isaiah 53:10 — LORD’s will as primary agency of the Passion; creatures secondary
- Hebrews 12:2 — joy set before Him enabling love’s prior forming of the pains
- Romans 5:8 — love as primary act; our sinfulness as secondary context
- 1 Peter 1:19–20 — foreknown sacrifice; pains willed from before the foundation of the world
- 2 Corinthians 9:7 — God loves the cheerful giver; spontaneous love enraptures God
- Psalm 91:1–2 — dweller in the shelter vs. those exposed; the Divine Room doctrine
- Luke 10:38–42 — Mary dwelling / Martha working as the Living-in vs. Doing-the-Will image
- Psalm 23:1–4 — shepherd providing water and food for the dweller vs. the dangerous valley
- Matthew 7:24–27 — house on rock vs. sand as spatial parallel for the Divine Room vs. the wayfarer
- John 14:2–3 — Father’s house with prepared rooms as the heavenly form of the Divine Room
ADDITIONS — HERS
Philippians 4:4 (“rejoice in the Lord always”): Hogan applies this to the always-new joys and the happiness the entry describes for DW souls in Heaven; Stage One approaches the joys through their generative and inexhaustible character rather than their exhortative form.
Matthew 5:2–12 (the Beatitudes): Hogan identifies the Beatitudes as the path to the happiness the entry celebrates. Stage One does not use the Beatitudes; they illuminate the dispositions through which the DW soul arrives at the eschatological joy.
James 1:2–3 (“Count it all joy… when you meet trials of various kinds”): Hogan applies this to the happiness dimension; the trials-as-joy principle connects to the wayfarer’s hardships.
1 Peter 4:12–13 (“insofar as you share Christ’s sufferings”): Hogan applies this as the paschal path to eschatological rejoicing — the wayfarer’s exposed condition as the way that leads to the Divine Room through participation in Christ’s sufferings.
VIP / SPECIAL DESIGNATIONS
Hogan closes: “I think this is a very beautiful message and I’m going to stop there.” No VIP designation. VIP total remains at 49.
STAGE TWO SYNTHESIS
The combined analysis reveals four biblical traditions at primary load.
The Johannine intimacy tradition (John 14:23; John 17:21; Revelation 3:20; 1 Corinthians 13:12) carries the bilateral bilocation doctrine: the one-on-one encounter as the fulfillment of the Trinitarian mutual indwelling extended to each creature individually. The Song of Songs (2:16; 6:8–9; 1:4) provides the lyrical register, which Hogan correctly identifies as background without specifics; Stage One supplies the precise verses.
The voluntary sacrifice tradition (John 10:17–18; Hebrews 10:5–7; Philippians 2:6–8; Isaiah 53:7, 10; Romans 5:8; 1 Peter 1:19–20) anchors the spontaneity doctrine — the most theologically distinctive content of the entry. This tradition unanimously confirms that the primary agency of the Passion was divine will, with the creatures as secondary instruments: “no one takes it from me,” “it was the will of the LORD,” “I lay it down of my own accord.” Stage One and Hogan illuminate this from distinct angles: Scripture establishes the theological structure; the Hours of the Passion provide the practical-devotional content.
The Incarnational encounter tradition (John 1:3, 14; Colossians 1:16–17; Hebrews 4:15; Matthew 25:35–40) supplies the new CVT-1 register of the entry: Jesus finding His creatures in every created thing during His earthly life. This reverses and inaugurates what the DW creature now does in the rounds, establishing bilateral symmetry: He went looking for her in every created thing; she now finds Him there.
The dwelling tradition (Psalm 91:1–2; Psalm 23; Luke 10:38–42; John 15:4; Matthew 7:24–27) provides the CDS-1 contrast. Hogan’s additional passages (Philippians 4:4; Matthew 5:2–12; James 1:2–3; 1 Peter 4:12–13) supply the complementary stream: the path through the wayfarer’s hardships that leads to the dwelling. Together they constitute the full picture — what the dwelling provides and what the way costs.
Cross-Entry Synthesis
Volume 36 — July 30, 1938 “How in Heaven there are different roles: each Blessed will have a God all for himself. How Jesus Loved us in all created things. Spontaneity of Jesus in the Good.”
Heavenly Joys Always New: The DW Soul’s Eschatological Inheritance
The entry opens with the eschatological specification of the DW soul’s inheritance: in Heaven, the DW soul does not simply receive a greater degree of the common joy but enters a qualitatively distinct mode — joys always new, arising from the depth of the DW itself, created at will, without number, without repetition. The DW’s creative virtue does not cease at death; it becomes the source of the soul’s perpetual eschatological generativity.
Revelation 21:5 (“I am making all things new”) provides the theological foundation: the always-new character of the heavenly joys is the creature’s participation in the divine act of perpetual renewal. The DW soul’s capacity to form new joys “as many as she wants” is the creaturely expression of the divine inexhaustibility. Psalm 16:11 (“in your presence there is fullness of joy; at your right hand are pleasures forevermore”) supplies the OT anchoring: the fullness of joy is not a fixed quantity but an ongoing presence — “forevermore” has the same always-new structure the entry describes. 1 Corinthians 2:9 frames the eschatological scope: what the DW soul inherits in Heaven is precisely what “no eye has seen, nor ear heard, nor the heart of man imagined” — the always-new joys are outside all prior categories of expectation because the DW’s depth is inexhaustible.
Hogan adds Philippians 4:4 (rejoice always), Matthew 5:2–12 (the Beatitudes), James 1:2–3, and 1 Peter 4:12–13 as the earthly path to this eschatological inheritance: the soul who has counted trials as joy, who has embraced the Beatitudes’ dispositions, arrives at the Divine Room’s fullness as the homecoming of what she has been traveling toward. Stage One emphasizes the generative character of the inheritance; Hogan emphasizes the path. Together they name the inheritance and the journey.
A God for Each One, Not a God for All: The Bilateral Eschatological Bilocation
This is the entry’s most formally advanced and most theologically distinctive movement: in Heaven, each Blessed will have Jesus bilocated inside and outside of themselves — entirely for each one, as if no one else existed. God will not be a God for all (distributed, with proximity advantages for some), but a God for each — entirely available, entirely intimate, entirely personal. The King courts each of His queens as if she alone existed; the king-and-queens analogy names the paradox that bilocation resolves.
The Johannine intimacy tradition provides the primary doctrinal grounding. John 14:23 (“we will come to him and make our home with him”) establishes the inside-bilocation in the singular “him”: the Trinitarian coming-and-dwelling is directed to each individual, not distributed to a collective. Revelation 3:20 confirms the one-on-one character: “I will come in to him and eat with him, and he with me” — the singular persists across the verse, naming the intimacy of bilateral table fellowship. 1 Corinthians 13:12 provides the eschatological horizon: “then face to face… then I shall know fully, even as I have been fully known” — the fullness of mutual knowing that the bilateral bilocation enables. Revelation 21:3 names the fulfillment: “God himself will be with them as their God” — not as a general divine presence above all but personally with each.
The Song of Songs provides the lyrical register that Hogan identifies without specifying. Song 2:16 (“my beloved is mine, and I am his”) supplies the mutual exclusive possession that bilocation makes universally true simultaneously: each soul can say “he is mine” entirely without depriving any other. Song 6:8–9 names the paradox bilocation resolves: “sixty queens and eighty concubines and virgins without number… my dove, my perfect one, is the only one.” The human king cannot make each one “the only one” while having many; God can and does. Song 1:4 (“the king has brought me into his chambers”) gives the private-chamber image: the sumptuous palace built for each queen individually is the formal parallel to the bilateral bilocation in Heaven.
The entry’s remark that “the more we will have Loved and known each other on earth, the more we will Love each other in Heaven” introduces a continuity principle: the depth of relationship formed on earth through mutual knowledge and love determines the depth of the bilateral bilocation in Heaven. Psalm 139:7–10 (the omnipresent God from whom no one can flee) and Zephaniah 3:17 (God rejoicing over each individual with loud singing) together ground the eschatological bilocation in divine attributes already fully present — the bilocation is not an eschatological invention but the full manifestation of what was always ontologically real.
Hogan’s framing — “God relates to each one of us as if nobody else existed, and he alone can do that” — is the pastoral synthesis that Stage One’s combined citation streams establish theologically.
Inseparability of Will and Love: The Impossibility of Distance
The entry’s third movement draws the consequence of WLF-1 (the Will-Love inseparability doctrine first formally stated July 24) for divine-creaturely relationship: if Will and Love are inseparably One, and if the DW creature shares One Will and One Love with God, then distance is structurally impossible. “How could I possibly Live even a step away from her?” is not a rhetorical question but a doctrinal deduction from the Will-Love unity.
Romans 8:38–39 provides the most formally complete doctrinal anchor: nothing in all creation can separate from the love of God — the impossibility of separation is an attribute of divine love itself, which the DW creature has entered. John 17:21 grounds this in the Trinitarian model: the Father and Son share One Will and One Love without any possibility of distance between them; the creature living in the DW participates in this same structural inseparability. 1 Corinthians 6:17 (one spirit with the Lord) states the Pauline equivalent: what is one spirit cannot be spatially divided.
The extension — “one who Lives in Our Will cannot be separated from anyone, even from Our created things” — advances the RPT-1 dimension simultaneously. The inseparability from all follows from the inseparability from the One in whom all things hold together (Colossians 1:17): the creature cannot be separated from any created thing because she lives in the Word through whom all created things hold together.
The Incarnate Word Finding His Beloved Creatures in Every Created Thing
The entry’s fourth movement introduces a formally new CVT-1 register: the reversal-Incarnational mode. The creature’s rounds (finding Jesus’s love-deposits in every created thing) are revealed as the mirror of what Jesus did throughout His earthly life — finding His beloved creatures in every created thing He encountered. He kissed them in the sun’s light, squeezed them in the wind, found them in every drop of water He drank and every breath He breathed.
John 1:3 and 1:14 together form the Christological ground that Hogan explicitly identifies: the Word who made all things (1:3) became flesh (1:14) — and so the Incarnate Creator finds His creatures within His own creative work at every moment. Hebrews 4:15 anchors the full immersion: Jesus was in every respect tested as we are — breathing air, drinking water, feeling wind and sun — not as occasional contact but as constant creaturely existence. This is the medium through which He continuously encountered His beloved.
Matthew 25:35–40 illuminates the bilateral structure: as Christ is found in the creature’s acts now, He found the creature in every created thing during the Incarnation. The two movements are the forward-and-reverse of a single dynamic of divine encounter in creation. Hosea 11:3–4 (teaching Ephraim to walk, taking him by the arms, leading with cords of love) provides the OT precedent for this intimate physical tending in every circumstance of creaturely life; the entry’s Incarnational kissing-and-squeezing deepens and fulfills it.
Hogan’s application — “this is our response to him; he went looking for us and we go looking for him; we meet and we reach this point of inseparability” — identifies the bilateral structure at the pastoral level: the rounds are the creature’s response to what Jesus did throughout His Incarnate life. Stage One’s citations supply the doctrinal account of why this bilateral structure is possible: because He made all things, took on all things, and found His creatures within all things, the creature can now find Him in all things.
Spontaneity: The Pains Formed in Love First, Then Passed to Creatures
The entry’s fifth movement is theologically the most formally precise: Jesus formed each pain of the Passion in Himself first — loving it, covering it with kisses — before passing it to the minds of the creatures who would inflict it. The creatures came in secondary order; love came first. This is what makes the Pains efficacious: “soaked by My Love, covered with My ardent kisses, they possessed the Creative Virtue of making souls rise again to Love Me.”
John 10:17–18 provides the most direct doctrinal anchor: “No one takes it from me, but I lay it down of my own accord.” The absolute voluntariness of the offering is stated without qualification. The creatures received what Jesus had already formed and willed; their infliction was the temporal expression of His prior interior act. Isaiah 53:10 confirms the primary agency: “it was the will of the LORD to crush him” — not the creatures’ will, but the divine will using the creatures as secondary instruments. Philippians 2:6–8 traces the spontaneity from the beginning: the kenosis was chosen at every stage — He chose to empty, chose to humble, chose obedience to death. The compulsion of the Passion is excluded by the voluntariness of the kenosis that preceded it.
Hebrews 10:5–7 (“a body have you prepared for me… I have come to do your will, O God”) names the pre-acceptance of the body in which the Pains would be formed: the body is received as the vehicle of willingly-chosen suffering, making the creature-inflicted pains always secondary to the primary act of love by which the body was accepted. Hebrews 12:2 (the joy set before Him enabling endurance) shows the interior dynamic: the joy of love’s purpose (making souls rise) is what enables Jesus to form the Pains in Himself first — embracing what He will choose before the creatures are given the occasion.
The spontaneity principle then extends to the creature: “when I see in the soul a Spontaneous Love, I feel enraptured.” 2 Corinthians 9:7 (“God loves a cheerful giver, not reluctantly or under compulsion”) is the Pauline ground for this enrapturing: the cheerful, spontaneous love — love given because one wants to, not because one must — is what God loves and what makes the ILY-1 bilateral hand-holding possible. Hogan’s reading through the Hours of the Passion framework supplies the reparative-substitutional purpose: each pain formed first in love by Jesus becomes efficacious precisely because it was His before it was the creatures’.
Divine Room vs. Wayfarer: Living In vs. Doing the Will
The entry’s closing movement states the CDS-1 contrast in its most spatially concentrated form. The DW-soul lives in God’s Divine Room: she possesses all goods, strength and light are in her power, the exile is changed into fatherland. The one who does-the-will is a wayfarer on the path toward that Room: exposed to cold and frost, without ready water or food or bed — walking, but not yet home.
Psalm 91:1–2 anchors the dwelling: “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty… my refuge and my fortress.” The dweller possesses what the Psalm describes (shelter, shadow, refuge) precisely as the entry’s DW-soul possesses all goods in the Divine Room. Luke 10:38–42 provides the most direct typological parallel: Mary at Jesus’s feet (in the Room, requiring nothing else, having chosen the one thing necessary) vs. Martha’s anxious activity (on the way, busy with many things, not yet settled). Jesus’s “Mary has chosen the good portion, which will not be taken from her” is the warrant for the DW-soul’s possession of all goods in the Room.
Psalm 23 illuminates the contrast from both sides: the shepherd provides water and food and a resting place for the one who dwells with Him; but the wayfarer also walks through the valley of the shadow — the same shepherd accompanies both, but the one who dwells lacks for nothing, while the one on the way is exposed. Matthew 7:24–27 (house on rock vs. sand) provides the storm-resistance parallel: the DW-Room protects from the very cold, frost, and storm that the wayfarer encounters unshielded.
John 14:2–3 (“in my Father’s house are many rooms; I go to prepare a place for you”) establishes the heavenly fulfillment: the earthly Divine Room is the first form of the prepared place in the Father’s house. The wayfarer is traveling toward what is already prepared; the DW-soul already inhabits it in its earthly form.
Hogan’s complementary passages (Philippians 4:4; Matthew 5:2–12; James 1:2–3; 1 Peter 4:12–13) supply the path dimension that Stage One does not develop: the wayfarer’s exposure to cold and frost is itself the Beatitude-shaped path, the joy-in-trials discipline, and the sharing-in-Christ’s-sufferings formation that trains the soul for entry into the Room. The wayfarer is not abandoned; she is on the way. But the difference between “on the way” and “arrived” is real, and the entry insists on naming it.
Synthesis
Four biblical traditions carry the primary theological load of this entry.
The Johannine intimacy tradition (John 14:23; Revelation 3:20; 1 Corinthians 13:12; Revelation 21:3), confirmed by the Song of Songs (2:16; 6:8–9; 1:4), anchors the bilateral eschatological bilocation doctrine — the entry’s most formally distinctive theological advance. A God for each one, inside and outside simultaneously, entirely for each as if no one else existed: this is the eschatological completion of the DVB-1 arc, the permanent and perfected form of what earthly bilocation prefigures.
The voluntary sacrifice tradition (John 10:17–18; Hebrews 10:5–7; Philippians 2:6–8; Isaiah 53:7, 10; Romans 5:8) supplies the spontaneity doctrine’s theological structure. The creatures’ secondary agency and the love-formed-first principle are confirmed unanimously across Johannine, Pauline, and Isaianic streams. This is the most formally complete VSC-1 advance in Volume 36, relocating the origin of each Passion-pain from the creatures who inflicted it to the Love that formed it first.
The Incarnational encounter tradition (John 1:3, 14; Colossians 1:16–17; Hebrews 4:15; Matthew 25:35–40) anchors the new CVT-1 Incarnational register. The bilateral structure — Jesus finding creatures in every created thing during His earthly life, and the creature now finding Him in the same places — establishes the rounds as the creaturely reciprocation of what the Incarnate Word began.
The dwelling tradition (Psalm 91:1–2; Psalm 23; Luke 10:38–42; John 15:4; Matthew 7:24–27), complemented by Hogan’s path-passages, gives the CDS-1 distinction its most spatially complete expression across the corpus. The Divine Room vs. the wayfarer names not a judgment on the wayfarer but a clarity about what living-in achieves that doing-the-will alone cannot: the possession of all goods, the dwelling with the Shepherd, the shelter that requires no further seeking.
The most theologically significant finding across the combined analysis is the bilateral eschatological bilocation — a God for each one, inside and outside — which is DVB-1 at its eschatological apex. Every prior DVB-1 advance concerned the earthly bilocation of the DW within the creature’s acts; this entry discloses that the earthly bilocation is the temporal form of an eternal reality that Heaven fulfills permanently, individually, and without remainder. The spontaneity doctrine stands as the second major finding: it relocates the origin of the Passion’s efficacy from the creatures’ infliction to the Love that formed the pains first — reframing the entire Passion event as an act of divine love that the creatures received as a gift to make available, not a suffering they imposed as an external cause.
Observation Notes
See this note in volume context →
36-1938-07-30
DVB-1 — eschatological bilocation apex; most formally heavenly corpus statement: “I will not be a God for all, but a God for each one. Better still, he will keep Me Bilocated inside and outside of himself; and I will Possess him inside and outside of Myself.” This is DVB-1 at its eschatological completion: every prior DVB-1 advance concerned the earthly bilocation of the DW within the creature’s acts; this entry discloses that the earthly bilocation is the temporal form of an eternal reality that Heaven fulfills permanently, individually, and bilaterally. The bilateral form — God inside and outside of each, each inside and outside of God — is a qualitatively new register. Primary scriptural anchors: John 14:23; Revelation 3:20; 1 Corinthians 13:12; Song of Songs 2:16; 6:8–9.
VSC-1 — spontaneity-of-Passion register; most formally primary-agency corpus statement: “I formed those Pains in Myself first—Loving Them, covering Them with kisses—then I passed Them to the minds of the creatures so that they would inflict Them upon My Humanity. There was no Pain given to Me by the creatures that was not wanted by Me first.” This is the most formally stated account of the Passion’s primary agency in the corpus: the origin of each pain is Love’s interior act, not the creatures’ infliction. The creatures came in secondary order. This relocates the entire Passion event from an externally imposed suffering to an internally formed and willed gift passed to the creatures. Governing anchors: John 10:17–18; Isaiah 53:10; Hebrews 10:5–7; Philippians 2:6–8; 1 Peter 1:19–20.
CVT-1 — Incarnational reversal register; new CVT-1 mode: While on earth, Jesus found His beloved creatures in every created thing He encountered — in the sun’s light, in the wind, in water, in every breath of air. This is a formally new CVT-1 register: not the DW creature finding Jesus’s love-deposits in creation (prior registers) but the Incarnate Word finding His creatures in creation first. The two movements establish the bilateral structure: He went looking for her in every created thing; she now finds Him in the same places. The rounds are the creature’s reciprocation of what the Incarnate Word began. Primary anchors: John 1:3, 14; Colossians 1:16–17; Hebrews 4:15; Matthew 25:35–40.
CDS-1 — Divine Room vs. Wayfarer; most spatially concentrated contrast in the corpus: “One who Lives in My Will is kept in My Divine Room. She possesses all Our Goods… on the other hand, one who does My Will forms the way to arrive to enter It. There are dangers on the way, and she has to be exposed to the cold and the frost.” The spatial metaphor — the Room vs. the road — is the most concentrated single-entry CDS-1 contrast between living-in and doing-the-will. Governing anchors: Psalm 91:1–2; Luke 10:38–42; Psalm 23:1–4; Matthew 7:24–27.
ILY-1 — confirmed signal; reciprocal-delight register: “When I see in the soul a Spontaneous Love, I feel enraptured and I say: ‘My Love and yours hold each others’ hands, so we can Love each other with One Love.‘” The image of mutual hand-holding — God’s spontaneous love and the creature’s spontaneous love finding each other and holding hands — confirms ILY-1 in the reciprocal-delight register. Arc continues.
WLF-1 — second formal appearance; advancing toward Active confirmation: “if between us there is the inseparability of Will and Love—if One is the Love with which we Love each other, and One is the Will with which we Operate—how could I possibly Live even a step away from her?” This is the second formal appearance of WLF-1 content (first: July 24 — Will=Life/Love=Food; now: July 30 — the inseparability of Will and Love as the ground of the impossibility of distance). The two appearances together constitute a second register: the first states the ontological relationship; the second draws its relational consequence.
MEC-1 — eschatological-courts register: “I am, instead, a King Who always courts His Queens, and they court Me. If this were not the case, the Fullness of Joy would be lacking in the Celestial Residence.” The mutual-courting image in the eschatological register — God and each soul perpetually courting each other in Heaven — is a new MEC-1 register advancing beyond prior corpus statements that located the mutual ecstasy in earthly acts.