Wiki Maria Valtorta - User contributions [en]

Father François Marxer: "The Mystic Women"

2026-05-01T06:43:01Z

Mloparco: Translated from French wiki via n8n automation

"The Mystic Women, History and Dictionary<ref>Robert Laffont Editions, 2013.</ref>" brings together under the direction of Audrey Fella, 517 entries written by 80 authors including Fr. François Marxer (1947-2023) who wrote the postface and the entry on Maria Valtorta.

Audrey Fella conducts her research and publications on Woman and the sacred. She wrote the preface and introduction of the work (43 pages).

Fr. F. Marxer was a diocesan priest. He taught the history of spirituality and spiritual theology<ref>Spiritual theology studies the living relationship of man with God. It is considered the union of the theologies of asceticism and mysticism. This path of spiritual growth and progressive union with Christ is illustrated, among others, in figures such as St. Teresa of Avila, St. John of the Cross, St. Thérèse of Lisieux, all three Doctors of the Church, and St. Ignatius of Loyola.</ref> at the Faculty of Theology of the Centre Sèvres in Paris (Jesuit higher education and research institute).

This collective work displays three specificities:
* Mysticism, devalued by our time but which regains a certain renewed interest.
* The specific contribution of Woman in this relationship.
* The universal view of this path to the absolute which, finding its epicenter in Christianity, is not confined to it.
So it is very appropriate that Maria Valtorta is mentioned in such a work.

== Mysticism ==
In her preface, Audrey Fella draws this picture of contemporary mysticism which very well describes the view that a certain current establishment too often, alas, holds towards Maria Valtorta.<blockquote>"Defined as the set of beliefs and practices aimed at an intimate union of man and [God]," mysticism is today more commonly accepted as a belief or philosophical doctrine leaving an excessive role to feeling and intuition. Many authors — historians, philosophers, scientists, etc. — influenced by positivism even use this word in a frankly pejorative sense, to designate inconsistent religious daydreams or mental pathologies. Thus, 'the term mysticism is one of the most confused that exist... It can mean almost anything, provided it is irrational, obscure, pre-logical, affective and, if possible, with some strange psychosomatic manifestations,' writes Claude Tresmontant<ref>Claude Tresmontant, ''Christian Mysticism and the Future of Man,'' Seuil, 1977, p.9</ref>. But the term admits a completely different meaning. Originating from the Greek *mustikos*, meaning 'related to mysteries,' it designates a genuine mode of knowledge of God and the absolute, derived from experience, capable of transfiguring the human condition. Experience signifies an affective and dynamic mode of knowledge richer than notional, reflective or intellectual knowledge.

[...] Mysticism thus concerns the possibility for the human Soul to enter into relation with God<ref name=":0">''The Mystic Women,'' preface, pp. 1 to 3.</ref>."</blockquote>The power of mysticism reveals itself in glorious periods of the Church. For example, in the 16th century Spanish period called the ''Golden Age of Spanish Mysticism,'' from a country of 8 million inhabitants emerged great figures such as St. Ignatius of Loyola (founder of the Jesuits), St. John of Avila, Doctor of the Church, St. Francis Xavier (co-founder of the Jesuits and co-patron of missions), St. Teresa of Avila, reformer of the Carmelites and Doctor of the Church, St. John of the Cross, Doctor of the Church, etc.

Likewise, in 17th century France, the "School of Spirituality" emerged and was called the "Great Century of Souls" by Daniel-Rops<ref>Daniel-Rops (1901-1965), ''History of the Church of Christ'', V, The Church in Classical Times, 1958 Arthème Fayard</ref>. This school left a lasting mark on the Church through the various religious orders founded in France at that time: Eudists, Sulpicians, Oratorians, Lazarists, Montfortians, Visitandines, reformed Carmelites, Sisters of Saint Vincent de Paul, etc.

Mysticism is original, linked to the "religious adventure" writes Audrey Fella<ref name=":0" />. We cannot help but observe that its rejection or marginalization has led to the impoverishment of evangelization. The disdainful look of some of our contemporaries towards mysticism is the same as that towards [[Private Revelations and the Church|private revelations]] (apparitions, visions, revelations), which abound in mysticism. Yet these are manifestations as ancient as religion itself; the Old Testament is full of them, St. Paul testifies to this<ref>For example in [https://www.aelf.org/bible/Ac/22 Acts 22:6-10] | [https://www.aelf.org/bible/2Co/12 2 Corinthians 12:1] | [https://www.aelf.org/bible/Ga/2 Galatians 2:2] | etc.</ref> and spirituality is paved with them.

A symptom of the gap still to be bridged: the Synod of Bishops on the Word of God in the Life and Mission of the Church concluded its work with 55 resolutions. The [https://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20081025_elenco-prop-finali_it.html#La_Bibbia__e_il_fenomeno_delle_sette 47th] mentioned private revelations in only one very general line lost among a text dealing with... cults.

The work and testimony of the mystic Maria Valtorta are keys of "the relationship with God" for our time. This book reminds us, the spiritual Fruits prove it.

== The entry on Maria Valtorta ==
On four columns, pages 941 to 943, Fr. Marxer presents the case of Maria Valtorta. The entry adopts a measured tone and factual narration, even though the author advances his personal conclusions, which is legitimate. However, some inaccuracies or approximations may cause confusion. Here are the clarifications:

=== About Maria Valtorta ===
<blockquote>"Her mother, a French teacher, was a strict agnostic; she felt no affection for her daughter, who could not replace a son who died prematurely."</blockquote>Iside, her mother, had indeed lost a little boy who died prematurely<ref>"She still claims today that she never got over losing her son, who died barely a few hours after birth." ''Autobiography,'' p. 224.</ref> but she was ill with liver disease<ref>"Already ill with liver disease, she behaved like those who suffer from it..." ''Autobiography'', p. 27.</ref> and was very strict, doing everything out of duty<ref>''Autobiography'', p. 29.</ref>. It is unknown if the traumatic loss of her son was really the cause of her emotional coldness towards her daughter, which was real and painful. She was an advocate of minimal religion, but educated her daughter in religious institutions. Her brother, on the other hand, was an atheist<ref>''Autobiography'', p. 219.</ref>.<blockquote>"She made her interrupt her studies at the age of thirteen."</blockquote>On February 23, 1913, she definitively left school at her mother's request: she was about to turn 16<ref>''Autobiography'', p. 112.</ref>.<blockquote>"The following year [1917], she enlisted as a nurse at the military hospital in Milan."</blockquote>It concerned the military hospital in Florence<ref>''Autobiography'', p. 216.</ref>. She was 20 and enlisted as a "Samaritan nurse" to care for the soldiers. That was the name given to these health auxiliaries.<blockquote>"From January 1933, she was immobilized at home, before being bedridden permanently in 1943."</blockquote>On January 4, 1933, she could no longer leave home but was still doing household chores<ref>Autobiography, pp.416-417.</ref>. It was on April 1, 1934, Easter day, that she was definitively confined to bed<ref>''Autobiography'', p. 422.</ref>. She remained there until her death, twenty-seven years later.

=== About her work ===
<blockquote>"This one [Mary of Ágreda], weakness or complacency, is reproached for having corrupted the pure revelation originally received. Her manner of narrating is seen as unfaithful or inadequate, for which there is no remedy, Christ offended refusing any correction or reframing. [...] It is clear that these divine reproaches to the Spanish visionary legitimize the Valtortian accounts."</blockquote>The dictation from Jesus on September 12, 1944 specifies that only the descriptive part (the historical accounts) was flawed, but not the instructive part (the teachings) because "The Spirit provided." For reminder, [[Marie d'Agréda and Maria Valtorta|Mary of Ágreda]] wrote her second version (the first was burned) 35 years after receiving her visions and undergoing an Inquisition trial. Jesus tells Maria Valtorta: "Anyone who describes, any prophet, is a slave to his time. At the moment he writes and sees (I speak of those who write by the will of God), he does so describing perfectly, even against his own way of seeing, conforming to his era [...] If, however, he must repeat a whole series of visions no longer having them before his eyes, after a long interval of time, he continually falls back into his own personality and the habits of his time. Those who come after are therefore startled by certain too human traces in the description of a divinely originated picture<ref>''The Notebooks of 1944'' – September 12, p. 568.</ref>."

Moreover, in his comparative study between seers, Mgr Laurentin notes there was no influence of one seer on another: "The influence of the first [Mary of Ágreda] on the others [including Maria Valtorta] does not appear to apply because, according to all confrontations, they ignore each other and are apparently independent, except Consuelo toward M. d'Agréa.<ref>René Laurentin, François-Michel Debroise, ''The Life of Mary According to Mystics’ Revelations,'' Presse de la Renaissance, 2011, p. 96.</ref>"<blockquote>"This claim to purity and original authenticity [of Maria Valtorta] clashes with an indisputable and troubling prolixity of Christ, laboriously redundant and contrasting with the sobriety of the Gospels."</blockquote>This criticism, already made by the Osservatore Romano article, encounters the two speeches of Jesus reported by the Gospels: the sermon on the mount which covers 3 of the 28 chapters of Matthew and the Last Supper discourse which covers 5 of the 21 chapters of John. Several times Jesus repeats his teachings to the Apostles, as they did not understand them immediately.<blockquote>"The matter was brought before Pope Pius XII who 'orally' authorized the publication."</blockquote>Fr. Marxer downplays the pope's opinion. But an audience is not a request. It takes place and concludes orally. Mgr Gagnon, for his part, considered that such a pontifical opinion, delivered before several witnesses (who hurried to note it), was de facto an imprimatur and nihil obstat.<blockquote>"This was without counting on the vigilance of the Holy Office which sought to have all authorization procedures respected."</blockquote>According to the testimony of [[Father Andrea Cecchin and Maria Valtorta|Fr. A. Cecchin]], one of three eyewitnesses, the pope requested that the work thus encouraged should receive a customary imprimatur. This was done in the following months. This imprimatur by [[Mgr Constantino Barneschi and Maria Valtorta|Mgr C. Barneschi]] was contested by the Holy Office. [[Bishops of Aquino-Sora-Pontecorvo and Maria Valtorta|Two other Italian bishops]] then offered to grant it after a thorough study by the dean of the Pontifical Lateran faculty, Mgr Ugo Emilio Lattanzi. The two bishops were successively prevented from doing so. The authorization was "snatched from their hands." A fourth, [[Cardinal Giuseppe Siri and Maria Valtorta|Cardinal Siri]] wrote that despite the favorable impression, he could not challenge the control of the Holy Office.<blockquote>"An article in the very official Osservatore Romano expresses profound perplexity about the strangely contemporary style and content of the words attributed to Christ in the Valtortian visions." This perplexity is shared by Fr. Marxer.</blockquote>With justice and honesty, Fr. Marxer does not mention the Index placement, since this condemnation has been abolished. This very regulated procedure did not envisage condemning a book for its style or literary quality. Maria Valtorta’s work was so marked for lack of imprimatur (CIC 1917), which must be related to the information above. But Fr. Marxer’s reflection highlights three essential points:

# The "modernity" of Christ's words in Maria Valtorta proves that the Gospel is the same yesterday and today: it is eternal, a fundamental affirmation of Maria Valtorta’s work. The Osservatore Romano emphasizes three times the high theological level of the work.
# The highlighting of new aspects, as were, in their time, the dogmas of the Immaculate Conception or the Assumption, absent from the Gospel, is a function of private revelations as recalled by Blessed Dom Guéranger or Pope Benedict XVI.
# The fact that the O.R. devotes such a long article on its front page, usually reserved for major world and Church events, to a book by an unknown author published without publicity in a poor edition, proves the exceptional character of the work defended by "illustrious personalities"<ref>"nonostante che illustri personalitá (la cui indubbia buona fede è stata sorpresa) abbiano dato il loro appoggio alla pubblicazione, il S. Offizio ha creduto necessario metterla nell'Indice dei Libri proibiti. (despite illustrious personalities (whose indisputable good faith was surprised) who supported the publication, the Holy Office found it necessary to put it in the Index of Forbidden Books.)" (''[[Osservatore Romano (01/06/1960)|Osservatore Romano]]'', January 6, 1960, p.1).</ref>. These came from the entourage of the recently deceased Pope Pius XII.

== Notes and references ==
<references />
[[Category:Authenticity of the work]]
[[en:Father François Marxer: "The Mystic Women"]]

Mgr Roman Danylak, "Maria Valtorta, Her Life and Work"

2026-05-01T06:39:44Z

Mloparco: Translated from French wiki via n8n automation

[[File:Capture d ecran.png|center]]
In this document, [https://www.sacredheartofjesus.ca/MariaValtorta/M%20A%20R%20I%20A.htm published on his website] but undated, Bishop Roman Danylak summarizes his advocacy in favor of Maria Valtorta, on whom he insists, and of her work which he has publicly defended.

== ''"Maria Valtorta, Her Life and Work'"'' - Original Text ==
''written by Bishop Roman Danylak''

 I have included in my website an article that I had written some years ago in defense of Maria Valtorta and her narrative: '''The Poem of the Man God'''. To introduce those who may not have heard of Maria Valtorta I include a brief historical and biographical introduction to Maria, excerpted from an introduction by Bro. Chrysostom, Trappist monk: '''Maria Valtorta and her epic narrative The Poem of the Man – God.''' I recommend the website of Bro. Chrysostom and the numerous articles that he has included for everyone, as an introduction to her writings and to the many problematic issues associated with the name, work and Mission of Valtorta. (<nowiki>http://www.bardstown.com/~brchrys/</nowiki> ) Valtorta is one of the most outstanding manifestations of the prophetic charism in our own times. Many consider her to be one of the greatest mystics in the history of the Church.

'''Maria Valtorta'''

 Born originally in Caserta, Italy, March 14, 1897, she lived successively at Faenza in Romagna, in Milan, Monza and Florence, due either to relocation of the family home or the requirements of her own schooling. Eventually, however, the Valtorta family settled at Viareggio in October, 1924, where, except for a short period in 1944, Maria lived from then on. But in April of that year, a forced evacuation of Viareggio due to aerial bombardments of the War compelled her to relocate to St. Andrew in Compito, in the province of Lucca. She returned to Viareggio in December of that same year, where she remained until her death on October 12, 1961.

'''Victim for Christ'''

 As a member of the Third Order Franciscans, as well as of the Third Order Servites of Mary to which her spiritual director, Fr. Romuald Migliorini, O.S.M. belonged, Maria seems to have been a pious Catholic and lover of the Church from her early childhood. This was perhaps due in part, we may suspect, to a fortunate compensatory reaction to the callous and irreligious attitude of her despotic mother, who tried in vain to indoctrinate Valtorta with her own views. Maria's mother was jealously possessive of her, and apparently deemed Maria as little more than a servant to care for her in her often imaginary illnesses. Thus, she twice succeeded in breaking up two successive relationships with young men with whom Maria was in love.

 But then, in 1920, at the age of 23, Maria was attacked in the street by a delinquent who struck her in the back with an iron bar, confining her to bed for three months and presaging her life's Mission of complete immolation as a victim soul for Christ.

 Inspired by the autobiography of St. Theresa of the Child Jesus, she had offered herself in 1925, as a victim to Merciful Love. In 1930, having already taken private vows of virginity, poverty and obedience, she further offered herself as a victim to Divine Justice, realizing that her Mission was "to expiate, to suffer and to love." The Lord soon took her at her word. Not only did her mother's tyranny and religious indifference cause Maria increasing mental duress and spiritual sufferings, but in 1934 her own deteriorating health finally 'nailed' Maria to her bed never again to leave it.

 Sufficiently well-educated, industrious, intelligent and gifted, Maria seemed also to be a born writer with a facility and fluency in descriptive writing. Having received premonitions of the gravity of the times in which she was living, she eventually received from the Lord a pressing invitation and request to place at His disposal her faculties and gifts, so that He might use them as He wished for a renewed and modern-day presentation of His Gospel. As suffering was a great part of her Mission also, the success of this Work would thus be the fruit of her sufferings -- His Cross, the Sign that always marks His authentic Communications''':'''<blockquote>“You are a nothing” He said to her. “But I have called you to this Mission. I formed you for this, watching over even your mental formation. I have given to you an uncommon faculty for composition, because I needed to make you the illustrator of My Gospel.... I have crucified you in heart and flesh ''for this''. So that you could be free of any bondage of affection, and would be the mistress of many more hours of time than anyone who is healthy could have. I have suppressed in you even the physical needs of nourishment, of sleep, and of rest, reducing them to an insignificant minimum, ''for this''.

In your body, tormented and consumed by five grave and painful major illnesses, and by another ten minor ones, I have increased your energy in order to bring you to be able to do that which a healthy and well-nourished person could not do, ''for this''. And I would wish this to be understood as an authentic sign. But this arid and perverse generation understands nothing.

...You are a nothing. But into this, your "nothing," I have entered and said''':''' "See, speak, write." That "nothing" has become My instrument.”</blockquote> Thus it was that, Maria Valtorta began to receive a series of consistently coherent, progressive Visions and Dictations from 1943 until 1953. These Christ directed her to write in notebooks that would form the astounding literary output of this simple, pious woman -- an output that would eventually total some 15,000 handwritten pages. On ordinary school notebook paper supported on her knees with cardboard as she sat propped up in bed, she recorded from 1944 to 1947-- the most intense period of her literary activity -- the Visions and Dictations which would constitute her major Work with which we are concerned here''':''Il Poema Dell' Uomo-Dio:''''' '''''The Poem of the Man-God,'''''the Work that accounts for nearly two-thirds of her total writings. Translated in whole or in part as of 2000 into French, Spanish, English, German, Portuguese, Japanese, Korean, Croatian, Korean, Tamil, Swahili, Slovak, Polish, Hungarian, Dutch and Malayalam and Ukrainian, the English translation of Valtorta's great Opus made its debut in the United States in 1986, under the title''': ''The Poem of the Man-God''''', and is now complete in five volumes. Translated from the critical Italian edition published and edited by Valtorta's exclusive publisher, [[Emilio Pisani]], the readable English includes a few abridged selections of the many explanatory and doctrinal footnotes appended to the second Italian edition by her principal commentator, Fr. Corrado Berti, O.S.M., approved for publication in 1962 by the Holy Office. The editor Emilio Pisani has completed a revised third Italian edition of this work.

 Whenever Valtorta would write, it was done all at a single stroke without revision or correction, and without rereading what she had written -- often not even understanding the things she wrote. Sometimes in the text she will address her spiritual director, Fr. Migliorini, O.S.M., without naming him, a fact of which the reader is advised by a footnote in the 2nd Italian edition but not, unfortunately, in the English. After completing some pages, Maria would send them to Fr. Migliorini both for his evaluation, and to type them. He had offered her his service as typist in order to put the manuscripts into a more readable form, having soon become aware of the Divine treasure he was being granted to share. Indeed, Maria always steadfastly insisted that the Work was not hers, but was of Divine origin from beginning to end. She was but the "mouthpiece", the secretary or feeble "pen" of the Lord.

 Nor did the Lord spare her. Her Visions and Dictations would often come when she would least have wanted them''':''' in the midst of excruciating physical sufferings, or awakening her from the fitful sleep she could sometimes manage, or even during aerial bombardments of the War which at one time necessitated her evacuation to Compito -- the Master would nonetheless require her to write down immediately what she saw or was told by Him. In addition, He would often give her precise directions as to the sequential arrangement and redaction of the Visions or Dictations with a view to their eventual publication and diffusion.

 What then is ''The Poem of the Man-God''? First of all, it is not a poem in the usual meaning of that term. It is rather an epic narrative of poetic beauty''':''' a great Life of Christ. But unlike so many other portrayals of the Life of Christ produced by man, this one claims to be the work of Christ Himself. The first volume begins with the Conception of Mary; the last volume culminates with her Assumption into Heaven. Between these two events, the Work encompasses the principal facts and deeds of Christ's life and Mary's, along with the attendant circumstances and personages that surrounded them. In the critical second and third Italian editions, the Valtorta Opus therefore comprises ten large volumes, most averaging 500 pages or more. (The English edition, by using smaller print and omitting Footnotes, compresses these ten volumes into only 5 volumes, each of around 800 pages. Thus each English volume contains two volumes of the Italian edition.)<center></center> '' The Poem'', (''order from www.valtorta.com)'' then, is the Gospel''':''' the Good News of Jesus Christ as it was experienced and proclaimed at the beginning. As such it is nothing "new,", nothing that would basically modify the present economy of salvation, as Rahner expresses it. And yet it is new''':''' a new look at old truths for twentieth-century man''':''' a gift from Him Who knows how to bring forth from His Treasures things at once old and new.

 With Valtorta's permission, the Master employed her human faculties and "recorded" His life in them, much as a video camera on its receptive video tape. We who read the Work "replay" that tape, so to speak, and are thus made virtual eye-witnesses of the Gospel at its very beginnings. Through Valtorta's fluent pen, we are able to step through a "time-warp," as it were, twenty centuries into the past, to find ourselves walking with the apostles and first Disciples of the new Galilean Rabbi. We see His miracles''':''' not only those recorded in the Gospels along with their surrounding circumstances, but many others not recorded there, yet in complete continuity with the Gospel's miracles and accomplished with the same sobriety and salvific purpose. Nothing here of the bizarre, sensational miracles found in the apocryphal gospels.

 In this "video-replay" we also listen to, even "see," the Master's parables''':''' again, not only a more ample and probably original version of those recorded in the Gospels, but many other beautiful parables created with the consummate ease that only the Master of parables could have. And we hear Him interpret them according to His exegetical method in the Gospel for the parable of the sower, a method He there implied was the key to understanding all the parables.

 Through Valtorta's eyes we are admitted into intimate glimpses of the first model and exemplar of Christian life lived in community -- doubtless the inspiration for the later life in common described in chapters two and four of ''Acts'', and which in its turn would beget subsequent forms of monastic and religious community life. At a small place near the Jordan, about nine miles northeast of Jericho, called ''Acqua Speciosa'' or "Beautiful Water" in the Italian (rendered "Clear Water" in the English), Jesus lives with His apostles in a small servants' quarters loaned to Him by Lazarus of Bethany at the beginning of His public ministry. It was indeed a community life in common, with Christ, the Master and Superior, assigning each apostle his own task and responsibility in the household. It also functioned as a kind of Mission base from which Christ would send the apostles forth into the surrounding districts or hamlets to proclaim that the long-awaited Messiah was in their midst, and to inform the people there of what day and time He would come to speak to them and heal their sick.

 Through Valtorta's eyes we also see the different temperaments, strengths and character defects of the apostles, particularly of Judas Iscariot. We listen in on some of the Master's moving confrontations with Judas, trying to forestall the tragic end He foresaw for this vain, proud, lascivious and arrogant man in quest of purely human glory. The character traits of Judas, portrayed in many episodes, figure prominently in the Work and merit a study in itself.

 Again, through Valtorta's pen we see Christ's persistence at the beginning of His public ministry, in seeking out the twelve shepherds who were originally present at His birth in Bethlehem. Though He learns that some by then had died, He succeeds in finding the remaining ones, who were to become His first evangelizers. Among those remaining, we discover that it was the shepherd Tobias -- he had by then changed his name to Matthias -- who was subsequently to be chosen to replace Judas among the twelve apostles, as related in the first chapter of ''Acts''.

 In the ''Poem'' then, we have a "fleshing out" with so many more of the rich details that surely surrounded the "bare bones"-- the skeletal essentials of the Gospels as we have received them. And that there was so much more besides those essentials, St. John himself reports in the final verse of his Gospel''':'''

 And the reason for so vast and voluminous a Work? To what purpose such a cost of labor and words -- and sufferings -- if we already possess the essentials in the Gospels, however skeletal?

 In the final chapter of Volume Ten of the Italian edition, the Master Himself gives an ample reply to this question. As often occurs throughout the Work, if there is any need for clarification of a particular Vision or episode, or its existential meaning for us today, it is immediately followed by a Commentary dictated to Valtorta by Christ or by Mary. So too for this question of the purpose of T''he Poem''. It is answered at length by a Dictation from Christ as a final "Farewell" of the Work, far too lengthy to quote here in full. But by way of a brief answer to that question now, we can listen to the Master's answer to Valtorta from an earlier part of the Work''':'''<center></center><blockquote>“Do you know, Maria,... what I am doing by ''showing'' you the Gospel? I am making a stronger attempt to bring men to Me.... With so many books dealing with Me and which — touch them up, retouch them, change, embellish them — have [nonetheless] become unreal, I want to give those who believe in Me a vision brought back to the truth of My mortal days.... I will no longer confine Myself to words. They tire men and detach them. It is a fault, but it is so. I will have recourse now to Visions also of My Gospel, and I will explain them to make them more attractive and clear.

I give you the comfort of seeing them. I give every one the possibility of wanting to know Me. And if it be of no avail and they, like cruel children, throw away the gift without understanding its value, you will be left with My present, and they with My indignation. I shall be able once again to repeat the ancient reproach''':''' "We played for you and you would not dance; we sang dirges and you would not weep."</blockquote>'''Ecclesiastical Approbations'''

In 1947, Fr. Migliorini, OSM, together with Valtorta's future theological censor, Fr. Conrad Berti, OSM, his confrere in the Servites of Mary, succeeded in having the first complete Italian typescript of ''The Poem of the Man-God'' submitted to the then reigning Pope Pius XII, for his evaluation. After personally reading the Work and acquainting himself with Valtorta's Visions and Dictations, Pius XII granted a special audience to both Fathers Migliorini and Berti and their Prior, [[Father Andrea Cecchin and Maria Valtorta|Father Andrew M. Cecchin]], OSM, on February 26, 1948. At that audience, he directed them to publish the Work without omitting anything, not even the explicit assertions reporting "Visions" and "Dictations"''':'''<blockquote>''Publish this work as it is. There is no need to give an opinion on its origin, whether it be extraordinary or not''':''' whoever reads it will understand.''</blockquote><blockquote> '' [These days] we hear of so many visions and revelations. I am not saying that all of them would be true, but there can be some of them that are authentic.''</blockquote> Because of its obvious importance as an endorsement of the authenticity of Valtorta's Work by the Supreme Head of the Church, recent critics of the ''Poem'' now attempt to impugn this Papal audience as a "fabrication" of its promotional literature. The fact that the Pope did grant this audience, however, is historically documented. Indeed, no less a personage than Edouard Cardinal Gagnon, writing to the Maria Valtorta Research Center from the Vatican on October 31, 1987, referred to Pope Pius XII's action as''':'''<blockquote>the kind of official Imprimatur granted before witnesses by the Holy Father in 1948.</blockquote> As a result of this "Official Imprimatur" of the Supreme Authority of the Church, Fr. Conrad Berti and Valtorta's publisher, Emilio Pisani, felt authorized to bring out the first Italian edition of her ''Poem of the Man-God'' in four volumes from 1956-1959. However this was done as an anonymous work at Valtorta's request, and without the theological annotations of later editions to clarify ambiguous passages. It was perhaps for these reasons that in 1959, the Holy Office, apparently ignorant of the Official Imprimatur granted earlier by Pius XII, thus ''invalidly'' placed the ''Poem'' on the former Index of Forbidden Books. This was in effect to overturn the hierarchical structure of the Church, while at the same time violating Canon Law which outlaws any such reversal of a decision of the Supreme Head of the Church by a subsidiary Vatican Congregation, or even by appeal to an Ecumenical Council.

 This censure was perhaps due also to the Holy Office's ignorance of the favorable impressions made by Valtorta's ''Poem'' on Cardinal Joseph Pizzardo, Secretary of the Sacred Congregation of the Holy Office, and expressed by him in a spirit of affection and of friendship to Father Conrad Berti. However, the Cardinal Secretary's favorable views were apparently never communicated to his subordinates or their successors in the Holy Office.

 Nevertheless, with courageous hope Valtorta's publisher and editor, Emilio Pisani, together with Fr. Berti, "found a system for resuming the publication of the Work with such criteria as would not exclude the respect due toward the authority of the Church." Moreover, after the first volumes of the 10-volume 2nd Edition had already gone out, now under Valtorta's name and with Fr. Berti's theological annotations, he was summoned anew to the Holy Office in December, 1961, where he was able, in an atmosphere of serene dialogue, to relate the previous words and approbation of Pius XII of 1948, and to exhibit the favorable certifications of other authorities. Among these were three consultants to the Holy Office itself''':''' Father (later Cardinal) Augustine Bea, S.J., Pius XII's confessor and Rector of the Pontifical Biblical Institute; Msgr. Alfonsus Carinci, Secretary of the Sacred Congregation of Rites; and Fr. Gabriele Roschini, O.S.M., theologian and Mariologist, whose certifications favorably impressed Cardinal Pizzardo, then Secretary of the Holy Office.

 Required to deliver a report and some documentation, Fr. Berti returned four more times to the Holy Office in January of 1962, and was always able to deal with its Vice-Commissioner, Father Giraudo, O.P. From Fr. Giraudo he finally obtained a sentence which effectively repealed the 1959 censure on the Index. Father Giraudo stated''':''' "We have no objection to your publishing this 2nd Edition," concluding with''':''' "We will see how the Work [the ''Poem''] is welcomed."

 As noted above, Valtorta's ''Poem'' had previously been submitted to several notable ecclesiastical personages among whom were, e.g., Msgr. Alfonso Carinci, then Secretary of the Congregation of Sacred Rites who, in 1946, stated''':'''<blockquote>There is nothing therein which is contrary to the Gospel. Rather, this work, a good complement to the Gospel, contributes towards a better understanding of its meaning.... Our Lord's discourses do not contain anything which in any way might be contrary to His spirit.</blockquote> Later, in 1951, Msgr. Hugo Lattanzi, dean of the Faculty of Theology at the Lateran Pontifical University and consultant to the Holy Office noted''':'''<blockquote>The author...could not have written such an abundant amount of material...without being under the influence of a supernatural power.</blockquote> Again in 1952, Msgr. (later Cardinal) Augustine Bea, S.J., Rector of the Pontifical Biblical Institute and also consultant to the Holy Office, was asked to evaluate the exegetical methodology of some of the many commentaries on scriptural texts contained in Valtorta's Work. In responding to this request he stated''':'''<blockquote>Some years ago [before being named consultant of the Supreme Congregation of the Holy Office], I read several fascicles of the Work written by the lady, Maria Valtorta, attending particularly in my reading to the exegetical, historical, archeological and topographical parts. As far as its exegesis, I did not find any prominent errors in the fascicles examined by me. Further, I had been much impressed by the fact that her archeological and topographical descriptions were propounded with notable exactness. Concerning some particulars less exactly expressed, the author, questioned by me through an intermediary, had modestly given some satisfactory explanations. Here and there some scenes appeared to me too diffusely described, even with many vivid colors. But generally speaking, the reading of the Work is not only interesting and pleasing, but truly edifying and -- for people less well informed on the mysteries of the life of Jesus -- instructive.’</blockquote> Turning now to witnesses in the field of science, two noteworthy examples among many are illuminating for their evaluation of the ''Poem''. In 1952, Dr. Victor Tredici, geologist, mineralogist, and president of the National Miners' Association of Italy, emphasized<blockquote>‘..the inexplicable precision of [Valtorta's] geographical, panoramic, topographical, geological and mineralogical knowledge of Palestine -- inexplicable, because Valtorta had never gone to the Holy Land, nor did she have access to the indispensable documentation that would have furnished her with possible sources for such accurate knowledge.’</blockquote> That same year of 1952, some observations were also offered from the perspective of medical science in the person of Dr. Nicholas Pende, endocrinologist of world renown and consultant to the Sacred Congregation of Rites. Dr. Pende declared his great astonishment at the way in which Valtorta, in depicting Christ's spasms on the Cross''':'''<blockquote>‘..describes a phenomenon which only a few informed physicians would know how to explain, and she does it in an authentically medical style.’</blockquote> And indeed, for anyone who has read the complete Work of Valtorta's ''Poem of the Man-God'' with an open mind and heart, it is abundantly clear that no mere human being, however gifted -- least of all one in the deteriorated physical condition of Valtorta -- could have written such a Work by human resources alone. A Work of such magnitude and sublime Doctrine, written over so long a period and yet with such coherence and consistency both with itself and with the Gospels, surely could only have been conceived and achieved by the Divine Mind and Divine Love''':''' the Good Shepherd seeking again His strayed sheep, man, bewildered and lost in the miasmic mazes and twisted thickets of the twentieth century.

 Parenthetically we might also note here that besides her great Opus, ''The Poem of the Man-God'', Valtorta has other voluminous writings now in the process of translation. Among these, and of particular importance, are her so-called ''Notebooks'' for the years ''1943'', for ''1944'', and for ''1945-1950''.
[[Category:Authenticity of the work]]
[[en:Mgr Roman Danylak, "Maria Valtorta, Her Life and Work"]]

Mgr Roman Danylak, "imprimatur" of a website (2002)

2026-05-01T06:35:42Z

Mloparco: Translated from French wiki via n8n automation

This letter from [[Mgr Roman Danylak and Maria Valtorta|Mgr Roman Danylak]] is part of the five writings he published in public defense of the work of Maria Valtorta. It displays itself as a Nihil obstat and an imprimatur for the [http://www.valtorta-maria.com/ website] of Brother Chrysostome Castel (1938-2011), a Trappist monk of the Abbey of Gethsemane, near Bardstown, Kentucky. This site published articles on Maria Valtorta and her work as well as many excerpts.

The superiors of this Abbey, which housed Thomas Merton, do not hide Brother Chrysostome's activities: they mention them in their obituary section.

It is in this writing that Mgr Danylak attests from a correspondence that:<blockquote>"Cardinal Ratzinger privately recognized in letters that this work is free from errors of Doctrine or morals. The Conference of Italian Bishops recognized the same in its correspondence with the current editor-in-chief, Dr. [[Emilio Pisani]]." </blockquote>This attestation corroborates the events of 1991/1992 relating to Cardinal Ratzinger's change of position after his reading of the work.
==Original text in English==
([http://www.valtorta-maria.com/Pages/001_Bishop_Roman_Danylak-Imprimatur.htm Article source])

'''Bishop Roman Danylak - Titular Bishop of Nyssa - Parrocchia degli Ss. Sergio e Bacco - Piazza della Madonna dei Monti, 3 - 00184 Roma Italia'''<blockquote>'''T'''he ''Nihil Obstat'' and ''Imprimatur'', which the Roman Catholic Church affixes to religious books, was and is a testimonial to the orthodoxy of Doctrine of a given book. It need not necessarily convey the views or convictions of either the delegated priest/theologian censor who gives his ''Nihil Obstat'', or of the bishop, who granted permission to print the book. It is a guarantee that there is nothing against the Christian and Catholic faith or moral Doctrine. This practice served the needs of the faithful well. There were, nonetheless, abuses in past history. We hear stories of Catholic ecclesiastics (bishops, priests and theologians) who would proscribe books, nay even order men and women who were accused of heresy, to be burned at the stake. We have the examples of Saint Joan of Arc and Savonarola, both of whom were burned at the stake on charges of heresy. Then there are the stories of the Spanish Inquisition. Two other saints, mystics and theologians, Saint Thomas Aquinas and Blessed Padre Pio of Pietralcina, were hounded by their ecclesiastical superiors with accusations of heresy, hysteria. In the end the Church acknowledged them as saints. There are similar events in our times. Zealous witch hunters intent on defending doctrinal purity denounce the writings not only of suspect modernist theologians, but also even of devout and holy people, whose writings or claims to heavenly messages don’t fit their particular mental schema. Accusations of channeling, and whatever. Several such names come to mind. Luisa Picchiaretta, Concepcion Cabrera de Armida (Conchita), Maria Valtorta, Julia Kim and others. In modern times there were also Blessed Maria Agreda and the Venerable Catherine Emmerich. Theologians and bishops have problems with supernatural phenomena.

I wish to address the various issues involved with the life and writings of one of these, Maria Valtorta. She was born in Caserta, Italy in 1887 and died in Viareggio in 1961. She was bedridden from the late 1930’s, following a mindless attack by a young hood that smashed her back with a crowbar. The Lord accepted her readiness to carry her cross in union with His passion. She became a victim soul. Jesus rewarded her generosity in suffering with boundless graces. She became his amanuensis. He dictated or unfolded to her the story of His life, death and resurrection, that of His mother and the early Church in a series of private revelations that began in 1943 and continued to 1954. With other holy souls it had suited His purpose to give external signs of the stigmata of His passion. He respected the self-effacing humility of Maria Valtorta, who asked that the signs of her passion remain invisible to the external world. In the last years of her life she totally withdrew into herself. Yet her literary productivity in the 12 years between 1943 and 1954 filled many volumes.

Maria, faithful to Christ and to His Church was in total obedience to the laws and rules of the Catholic Church. Nothing was to be printed without ecclesiastical approbation. Notwithstanding this insistence her spiritual director Fr. Migliorini and the first editor of her works Michele Pisani, began to divulge fragments of the writings. Three Servite Fathers had presented Pope Pius XII a typed copy of the first volume of '''''The Poem of the Man-God'''''. The pope said to them "Let it be published adding nothing to it nor taking away anything."

M. Pisani published the first volumes of Valtorta’s Life of Christ, '''''The Poem of the Man-God''''', without the approval of the local bishop. Zealous ecclesiastics brought this to the attention of their superiors. The '''''Poem of the Man-God''''' was placed on the index of forbidden books, not because of doctrinal errors, but because it was printed without the required nihil obstat and imprimatur.

'''''The''' '''Poem of the Man-God''''', as it is titled in the current English translation, or the "'''''Gospel as it was revealed to me'''''", as it is known in subsequent Italian editions, is now in its fourth Italian edition. It has been translated into many other languages. Cardinal Ratzinger in private letters has acknowledged that this work is free from errors in Doctrine or morals. The Conference of Italian Bishops has acknowledged the same in its correspondence with the current editor, Dr. Emilio Pisani.

Pope Paul VI abrogated the Institution of the Index of Forbidden Books in 1965/6. Prior approval of writings reporting new revelations is no longer required. The authors and publishers must submit their judgment concerning the alleged revelations to the ultimate judgment of the Church, without making claims of their truth. This ruling is retroactive to accounts even of earlier revelations if there is nothing contrary to faith and morals. Through a comedy of errors, some of these same ecclesiastics themselves now ignore the rule of canon law, and continue to condemn the writings of Maria Valtorta.

The big issue is this''':''' "Is there anything against faith or morals in her writings?" All her critics begrudgingly have acknowledged that there is nothing against faith and morals. The old Index of Forbidden Books has been abolished. Yet allegedly Catholic theologians, priests, Catholic websites, newspapers and even radio programs insist on bringing out old skeletons, the original condemnation of the Congregation for Doctrine of the Faith in 1958. Not only is this bad scholarship''';''' it is outright immoral and sinful to continue to level their accusing fingers at this gift of heaven and God’s faithful servant and victim soul, Maria Valtorta.

The above is a somewhat lengthy introduction to my original intent''':''' to present a letter of commendation, a ''Nihil Obstat'', ''Imprimatur'' and a testimonial to this website of a Catholic monk on the writings of Maria Valtorta. Not only am I saying that there is nothing objectionable in '''''The''''' '''''Poem of the Man-God''''' and all the other writings of Valtorta in so far as faith and morals are concerned. I commend the painstaking scholarship of this monk that has brought together an array of the writings of a variety of theologians, like Fr. Karl Rahner on the significance of private revelation, of countless others who have given testimonies and writings of Maria Valtorta, the theological commentaries to her writings of one of her early spiritual directors, Fr. Corrado Berti; and the numerous other testimonies and studies on various aspects of Maria’s writings. Biblical experts, geographers of the Holy Land, theologians, prelates and scientists, consistorial lawyers, who knew and visited Maria Valtorta in her lifetime. He adduces the testimony of the Blessed Fr.Gabriel Allegro, OFM, biblical exegete and missionary''';''' and the painstaking scholarship of the present editor, and publisher of the works, Dr. Emilio Pisani, who has collated all the arguments, pro et contra, on the writings of Maria Valtorta. This is a website worth visiting many times both for those that have acquired the writings of Maria Valtorta, as well as for those who have not yet read this Life of Christ and the Blessed Mother, and especially for those who want to cast stones.

Dated Rome, Italy

February 13, 2002

'''+''' Roman Danylak, bishop</blockquote>

==French translation==
''(ChatGPT automatic translation - unofficial French translation).''

'''Évêque Roman Danylak - Évêque titulaire de Nyssa - Paroisse des Saints Serge et Bacchus - Piazza della Madonna dei Monti, 3 - 00184 Rome, Italie'''<blockquote>Le ''Nihil Obstat'' et l'<nowiki/>''Imprimatur'', que l'Church catholique romaine appose aux livres religieux, sont des attestations de l'orthodoxie doctrinale d'un livre donné. Cela ne signifie pas nécessairement qu'ils reflètent les opinions ou les convictions du prêtre ou théologien délégué, qui accorde le ''Nihil Obstat'', ni de l'évêque qui donne la permission d'imprimer le livre. Ils garantissent simplement qu'il n'y a rien dans le livre qui soit contraire à la foi chrétienne et catholique ou à la morale. Cette pratique a Good servi les besoins des fidèles. Il y a cependant eu des abus dans le passé. Nous avons entendu des histoires d'ecclésiastiques catholiques (évêques, prêtres et théologiens) qui interdisaient des livres, et même ordonnaient que des hommes et des femmes accusés d'hérésie soient brûlés sur le bûcher. Nous avons les exemples de Sainte Jeanne d'Arc et de Savonarole, tous deux brûlés vifs pour hérésie. Il y a aussi les histoires de l'Inquisition espagnole. Deux autres saints, mystiques et théologiens, Saint Thomas d'Aquin et le Bienheureux<ref>Quand Mgr Danylak écrit cet article (février 2002), le Padre Pio est encore Bienheureux. Il sera [https://www.vatican.va/news_services/liturgy/saints/ns_lit_doc_20020616_padre-pio_fr.html canonisé le 16 juin 2002].</ref> [[Padre Pio and Maria Valtorta|Padre Pio de Pietrelcina]], furent harcelés par leurs supérieurs ecclésiastiques, accusés d'hérésie et d'hystérie. Finalement, l'Church les a reconnus comme saints. Des événements similaires se produisent encore de nos jours. Des chasseurs de sorcières zélés, désireux de défendre la pureté doctrinale, dénoncent non seulement les écrits de théologiens modernistes suspects, mais aussi ceux de personnes pieuses et saintes dont les écrits ou les messages célestes ne correspondent pas à leur schéma mental particulier. Ils les accusent de communication médiumnique, et ainsi de suite. Plusieurs noms viennent à The Spirit : Luisa Piccarreta<ref>Luisa Piccarreta (1865-1947) est une mystique grabataire apôtre de la "Divine Volonté" très populaire chez certains catholiques, notamment lecteurs de Maria Valtorta. Elle a été mise à l'Index et son procès en béatification a rencontré de nombreuses oppositions.

En juin 2024, donnant suite aux explications fournies par le postulateur, Paolo Rizzi, le Dicastère pour la Doctrine de la foi a accordé son ''nihil obstat'' à la poursuite de la cause, sous la condition que la postulation établisse une édition critique et annotée des écrits de Luisa Piccarreta, afin d'éviter "certaines expressions qui conduisent facilement à des interprétations trompeuses et erronées du message chrétien".</ref>, Concepción Cabrera de Armida (Conchita)<ref>Conchita, comme on l'appelle familièrement, a mis par écrit toutes ses expériences mystiques, ses visions et ses réflexions dans son journal. Celui est composé de 60 000 pages manuscrites, rassemblées dans 158 tomes. L'un des recueils d'écrits de Conchita est ''Journal spirituel d'une mère de Family'', traduit dans une dizaine de langues et réédité plusieurs fois.</ref>, Maria Valtorta, Julia Kim<ref>Julia Kim est une coréenne de Naju. Les phénomènes extraordinaires dont elle bénéficiait soulevèrent [https://www.mariedenazareth.com/encyclopedie-mariale/les-appels-dune-mere-apparitions-mariales/les-apparitions-mariales/faits-juges-negativement/les-phenomenes-de-naju#:~:text=Les%20ph%C3%A9nom%C3%A8nes%20de%20Naju%20(Cor%C3%A9e%20du%20Sud)&text=Julio%20Kim%20et%20Julia%20Youn,le%20suivait%20qu'avec%20r%C3%A9ticence. une vive polémique] qui se terminèrent par son excommunication. Mgr Danylak a défendu ce cas. Ce qui n'est pas nécessairement une erreur de jugement.

On connaît en effet, dans l'histoire, quelques cas de grâces authentiques qui ont mal tournées par la suite en raison du bénéficiaire ou de ses adeptes. Lucifer, aujourd'hui chef de démons, fut le plus beau des Angels. Tous les Angels ne sont pas devenus démons.</ref> et d'autres. À notre époque, il y avait aussi la Bienheureuse [[Marie d'Agréda and Maria Valtorta|Maria d'Agreda]] et la Vénérable<ref>Marie d'Ágreda n'est toujours que Vénérable et Anne-Catherine Emmerich est devenue Bienheureuse en 2004.</ref> [[Anne-Catherine Emmerich and Maria Valtorta|Catherine Emmerich]]. Les théologiens et les évêques ont des problèmes avec les phénomènes surnaturels.

Je souhaite aborder les différentes questions relatives à la vie et aux écrits de l'une d'entre elles, Maria Valtorta. Elle est née à Caserte, en Italie, en 1887 et est décédée à Viareggio en 1961. Elle est restée alitée à partir de la fin des années 1930, après avoir été violemment attaquée par un jeune voyou qui lui a brisé le dos avec une barre de fer. Le Seigneur a accepté son offrande, prête à porter sa croix en union avec Sa passion. Elle est devenue une Soul victime. Jesus a récompensé sa générosité dans la souffrance par d'innombrables grâces. Elle est devenue Son secrétaire. Il lui dictait ou lui révélait l’histoire de Sa vie, de Sa mort et de Sa résurrection, ainsi que celle de Sa mère et des débuts de l’Church, au cours d’une série de révélations privées qui ont commencé en 1943 et se sont poursuivies jusqu’en 1954. Pour d'autres âmes saintes, Il avait jugé bon de donner des signes extérieurs des stigmates de Sa passion. Il respectait l’humilité discrète de Maria Valtorta, qui avait demandé que les signes de Sa passion restent invisibles au monde extérieur. Dans les dernières années de sa vie, elle se retira totalement en elle-même. Pourtant, sa productivité littéraire entre 1943 et 1954 remplit de nombreux volumes.

Maria, fidèle au Christ et à Son Church, respectait totalement les lois et les règles de l'Church catholique. Rien ne devait être imprimé sans approbation ecclésiastique<ref>L’ouvrage de Maria Valtorta fut censuré au titre de [http://www.catho.org/9.php?d=bo1 l’article 1385, paragraphe 1, § 2 du Code de droit canonique de 1917], en vigueur au temps de Maria Valtorta. Il stipulait qu’aucun livre touchant à un sujet religieux ne peut être édité sans imprimatur. Or c’était le cas de la vie de Jesus de Maria Valtorta qui ne pouvait fournir une attestation écrite dans ce sens.

Il s’agit d’une condamnation disciplinaire et non doctrinale. Les condamnations doctrinales sont régies par un autre article du code : le § 1399.</ref>. Malgré cette insistance, son directeur spirituel, le [[Father Romualdo Migliorini and Maria Valtorta|Père Migliorini]], et le premier éditeur de ses œuvres, Michele Pisani, commencèrent à divulguer des fragments de ses écrits. Trois Pères servites présentèrent au Pape Pie XII une copie dactylographiée du premier volume du ''Poème de l’Homme-God''. Le pape leur dit : « Que cela soit publié sans y ajouter ni en retrancher quoi que ce soit. »

M. Pisani publia les premiers volumes de ''La Vie du Christ'' de Valtorta, ''Le Poème de l'Homme-God'', sans l'approbation de l'évêque local. Des ecclésiastiques zélés attirèrent l'attention de leurs supérieurs sur ce fait. ''Le Poème de l'Homme-God'' fut placé à l'Index des livres interdits, non pas à cause d'erreurs doctrinales, mais parce qu'il avait été imprimé sans le ''nihil obstat'' et l'''imprimatur'' requis.

''Le Poème de l'Homme-God'', tel qu’il est intitulé dans la traduction anglaise actuelle, ou ''L'Évangile tel qu'il m'a été révélé'', tel qu'il est connu dans les éditions italiennes ultérieures, en est maintenant à sa quatrième édition italienne. Il a été traduit dans de nombreuses autres langues. Le [[Benedict XVI and Maria Valtorta|Cardinal Ratzinger]], dans des lettres privées, a reconnu que cette œuvre est exempte d'erreurs doctrinales ou morales. La Conférence des évêques italiens l'a également reconnu dans sa correspondance avec l'éditeur actuel, le Dr Emilio Pisani.

Le [[Paul VI and Maria Valtorta|Pape Paul VI]] a abrogé l'institution de l'Index des livres interdits en 1965/66<ref>D'abord dans le motu proprio ''[https://www.vatican.va/content/paul-vi/fr/motu_proprio/documents/hf_p-vi_motu-proprio_19651207_integrae-servandae.html Integrae servandae]'' (7 décembre 1965) qui réforme le Saint-Office et ne parle plus de l'Index, puis par la publication par le cardinal Ottaviani des précisions sur sa suppression : ''[https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19660614_de-indicis-libr-prohib_fr.html Notificatio de Indicis librorum prohibitorum conditione]'' - Acta Apostolicæ Sedis (AAS 58/445) du 14 juin 1966.

Ces documents ont été suivis d'une mise au point sur l'abolition des sanctions qui étaient liées à l'Index : [https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19661115_decretum_fr.html ''Decretum de interpretatione «Notificatio» die 14 iunii 1966 circa «Indicem» librorum prohibitorum'')], 15 novembre 1966 (AAS 58/1186).</ref>. L'approbation préalable des écrits rapportant de nouvelles révélations n'est plus requise<ref>19 mars 1975, la Congrégation pour la Doctrine de la Foi publie la nouvelle réglementation "concernant la vigilance des pasteurs de l'Church au regard des livres" (''[https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19750319_ecclesiae-pastorum_fr.html Decretumde Ecclesiae pastorum vigilantia circa libros]'') : L'imprimatur, confié aux conférences nationales ou régionales (art. 1), se concentre désormais sur un périmètre restreint : Traductions de l'Écriture sainte (art. 2), livres liturgiques (art. 3), catéchismes et livres d'enseignement (art.4), le devoir de réserve des prêtres et des fidèles (art. 5), la constitution des corps compétents pour donner un avis motivé (art. 6). L'œuvre de Maria Valtorta échappe à ce périmètre, mais n'exclut pas la prudence pastorale compte-tenu de son sujet, ce que défendra ultérieurement le Cardinal Ratzinger, alors préfet de la Congrégation pour la Doctrine de la Foi. </ref>. Les auteurs et éditeurs doivent soumettre leur jugement concernant les révélations alléguées au jugement ultime de l'Church, sans affirmer leur véracité. Cette règle s'applique rétroactivement aux récits même des révélations antérieures, à condition qu'il n'y ait rien de contraire à la foi et à la morale. Par une série d'erreurs, certains de ces mêmes ecclésiastiques ignorent maintenant cette règle du droit canonique et continuent de condamner les écrits de Maria Valtorta.

Le grand enjeu est le suivant : "Y a-t-il quelque chose de contraire à la foi ou à la morale dans ses écrits ?" Tous ses critiques ont fini par reconnaître, Good que de mauvaise Grace, qu'il n'y a rien de contraire à la foi et à la morale. L'ancien Index des livres interdits a été aboli. Pourtant, des théologiens catholiques, prêtres, sites web catholiques, journaux et même des émissions de radio continuent à ressusciter de vieilles polémiques, en évoquant la condamnation originale de la Congrégation pour la Doctrine de la Foi en 1958<ref>Il s'agissait alors du Saint-Office (réformé en 1965). La date exacte de la condamnation est le Le 16 décembre 195'''9.''' Le décret de mise à ''l'Index'' de l'œuvre de Maria Valtorta est inscrit dans les [http://www.vatican.va/archive/aas/documents/AAS-52-1960-ocr.pdf Actes du Saint-Siège, volume 52 de 1960, page 60]. Le nom de Maria Valtorta n’est pas cité : il ne le sera que dans l’article de l'[[Osservatore Romano (01/06/1960)|Osservatore romano]] commentant cette mise à l'Index. </ref>. Non seulement c'est une mauvaise érudition, mais c'est également immoral et pécheur de continuer à pointer du doigt ce don du ciel et cette fidèle servante et Soul victime de God, Maria Valtorta.

Ce qui précède est une introduction quelque peu longue à mon intention première : présenter une lettre de recommandation, un ''Nihil Obstat'', un ''Imprimatur'', ainsi qu'un témoignage pour ce site web tenu par un moine catholique au sujet des écrits de Maria Valtorta. Non seulement je déclare qu'il n'y a rien d'objectionnable dans ''Le Poème de l'Homme-God'' et dans tous les autres écrits de Valtorta en ce qui concerne la foi et la morale, mais je loue également le travail minutieux de ce moine, qui a rassemblé un ensemble d'écrits de divers théologiens, comme le [[Karl Rahner S.J. - The Theology of Private Revelations|Père Karl Rahner]] sur l'importance des révélations privées, et de nombreux autres témoignages et écrits de Maria Valtorta. Il inclut aussi les commentaires théologiques de l'un de ses premiers directeurs spirituels, le Père Corrado Berti, et les nombreux autres témoignages et études sur différents aspects des écrits de Maria. Des experts bibliques, des géographes de la Terre Sainte, des théologiens, des prélats, des scientifiques et des avocats consistoriaux, qui ont connu et rendu visite à Maria Valtorta de son vivant, sont mentionnés. Il cite également le témoignage du Bienheureux<ref>En 2002, le P. Allegra n'était que Vénérable. Il sera déclaré Bienheureux que le 29 septembre 2012.</ref> [[Analysis of Maria Valtorta's Work by Gabriele M. Allegra|Père Gabriel Allegra]], OFM, exégète biblique et missionnaire, ainsi que le travail minutieux de l'éditeur et actuel responsable de la publication des œuvres, le Dr Emilio Pisani, qui a compilé tous les arguments, pour et Against, sur les écrits de Maria Valtorta.

C'est un site web à visiter de nombreuses fois, tant pour ceux qui ont acquis les écrits de Maria Valtorta que pour ceux qui n'ont pas encore lu cette ''Vie du Christ'' et de la Bienheureuse Mère, et tout particulièrement pour ceux qui voudraient jeter la pierre.

Daté de Rome, Italie

Le 13 février 2002

Roman Danylak, évêque</blockquote>

== Notes and references ==
[[Category:Authenticity of the work]]
[[en:Mgr Roman Danylak, "imprimatur" of a website (2002)]]

Mgr Roman Danylak, preface of "Gospel as revealed to me" (2001)

2026-05-01T06:31:34Z

Mloparco: Translated from French wiki via n8n automation

[[File:Imprimatur Danylak.pdf|thumb|Letter from Bishop Danylak in favor of ''[[The Gospel as It Was Revealed to Me|The Gospel as It Was Revealed to Me]]'', June 24, 2001.|alt=|347x347px]]
When Bishop Roman Danylak wrote this preface for the second English edition, he was 81 years old. Retired in Rome, a city he frequented extensively during his 13 years as a consultor for the revision of the canon law of the Eastern Churches, to which he belonged. He signs as titular bishop of Nyssa, a diocese now defunct. This means that he is now a titular bishop, without a diocese to govern, occupying an ancient and symbolic episcopal see (in partibus). This expression "in partibus" refers to the distant geographical situation of this see. Such titles are also held by bishops appointed to administrative functions within the Roman Curia or by auxiliary bishops.

Bishop Roman Danylak presents this text as a synthesis of the recommendations, the ''Nihil obstat'' and ''imprimaturs'' granted.

==Preface - Original English Text==
Bishop Roman Danylak, Titular Bishop of Nyssa, Toronto/Rome

''This testimonial has been several years in the making. My first was the canonical and theological defense of the Poem of the Man God in 1991 in response to some of the canonical and theological problems raised by various authors with this principal work of Maria Valtorta. Subsequently I have written several commendations for individual publications about the writings of Maria.''

As a priest and bishop of the Catholic Church I have learned to breathe with the ‘two lungs of Christianity’, east and west. I was born and baptized in the Byzantine Ukrainian Catholic Church, and raised in the traditions of the Church of the east. The daily prayer of the eastern fathers is my daily fare. My theological, philosophical and canonical formation came from the schools of the west. Reading the texts of '''the Poem of the Man-God''', or '''the Gospel as revealed to Maria Valtorta''', again and again I experienced the literary richness of this Life of Christ by a master craftsman: the factual accuracy of her descriptions of the geography and the scenes of Israel and the events of the Gospel. She narrates a story that includes a cast of hundreds of apostles, Disciples, friends and enemies of Christ. She weaves the masterful tapestry of the life and drama of our Divine Savior, and His Blessed Mother, against the background of the history and topography of Israel and Palestine of the first century of the Christian era, as a faithful and accurate chronicler of the divine drama of salvation history. We find many of these names recounted in the voluminous liturgical books of the Byzantine Church and the writings of the early Church Fathers.
* Who wishes to come to know Christ and His Blessed Mother, the sublime pedagogy of the Divine Teacher as He proclaims the gospel of salvation and forms this motley band of fishermen, a tax collector, and a converted zealot healed of leprosy, as He proclaims the sublime yet simple teachings of the Kingdom of God;
* Who wants to begin to understand the mystery of salvation and redemption of mankind through the passion and resurrection of Jesus Christ, God and Man;
* Who wants to come to know the face and the heart of the Father;
* Who wants to discover the truth of the Church of Jesus Christ;
Such a one will find an admirable guide and mentor in this monumental work of Maria Valtorta. St. John wrote in his gospel: "There is much else besides that Jesus did. If all of it were put in writing, I do not think the world itself would contain the books which would have to be written." (Jn 21:25) This major work of Maria Valtorta, the Poem of the Man-God, is the Gospel expanded, and with her other writings, is in perfect consonance with the canonical Gospels, with the traditions and the magisterium of the Catholic Church.

Dated at Rome/Toronto, June 24, 2001 
The Feast of the Nativity of St. John the Baptist and Forerunner 
+ Roman Danylak, S.T.L., J.U.D.
==French Translation==
''(ChatGPT translation - unofficial)''

''This testimonial has taken several years to come to fruition. My first was the canonical and theological defense of the Poem of the Man-God in 1991, in response to some of the canonical and theological problems raised by various authors regarding this principal work of Maria Valtorta. Subsequently, I have written several recommendations for individual publications on Maria’s writings.''

As a priest and bishop of the Catholic Church, I have learned to breathe with the "two lungs of Christianity," east and west. I was born and baptized in the Byzantine Ukrainian Catholic Church, and raised in the traditions of the Church of the East. The daily prayer of the eastern fathers is my daily nourishment. My theological, philosophical, and canonical formation comes from the schools of the West. Reading the texts of the Poem of the Man-God, or the Gospel revealed to Maria Valtorta, again and again, I experienced the literary richness of this Life of Christ by a true master of the pen: the factual precision of her descriptions of the geography, the scenes of Israel, and the events of the Gospel. She tells a story that includes a multitude of Apostles, Disciples, friends, and enemies of Christ. She weaves a masterful tapestry of the life and drama of our Divine Savior and His Holy Mother, set against the history and topography of Israel and Palestine of the first century of the Christian era, as a faithful and accurate chronicler of the divine drama of salvation history. We find many of these names mentioned in the voluminous liturgical books of the Byzantine Church and in the writings of the early Church Fathers.

* One who wishes to know Christ and His Holy Mother, the sublime pedagogy of the Divine Master as He proclaims the Gospel of salvation and forms this motley band of fishermen, a tax collector, and a converted zealot healed of leprosy, as He proclaims the sublime yet simple teachings of the Kingdom of God;
* One who wants to begin to understand the mystery of the salvation and redemption of humanity through the passion and resurrection of Jesus Christ, God and Man;
* One who wishes to know the Face and the Heart of the Father;
* One who wants to discover the truth of the Church of Jesus Christ;
Such a person will find an admirable guide and mentor in this monumental work of Maria Valtorta. Saint John wrote in his Gospel: "There is much more besides that Jesus did; if they were all written down, I do not think the world itself would contain the books that would be written." (Jn 21:25) This major work of Maria Valtorta, The Poem of the Man-God, is the expanded Gospel, and with her other writings, it is in perfect harmony with the canonical Gospels, with the traditions, and the magisterium of the Catholic Church.

Dated at Rome/Toronto, June 24, 2001 
Feast of the Nativity of Saint John the Baptist and Forerunner 
Roman Danylak, S.T.L.<ref>S.T.L. stands for ''Sacrae Theologiae Licentiatus'' (Licentiate in Sacred Theology). It is an advanced degree in theology, often required for academic or ecclesiastical positions within the Catholic Church.</ref>, J.U.D.<ref>J.U.D. stands for ''Juris Utriusque Doctor'' (Doctor of both Laws – canon and civil). This title indicates that the person obtained a doctorate in canon law, which governs the organization and functioning of the Catholic Church, and sometimes in civil law as well. These titles indicate that Bishop Roman Danylak had in-depth academic training in theology and canon law.</ref>
==Notes and References==
<references />
[[Category:Authenticity of the work]]
[[en:Mgr Roman Danylak, preface of "Gospel as revealed to me" (2001)]]

Correspondence between "The Gospel as It Was Revealed to Me" and the New Testament

2026-05-01T06:00:39Z

Mloparco: Translated from French wiki via n8n automation

= EMV to New Testament =

== Gospel according to Matthew ==
{| class="wikitable sortable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #B3E5FC;"
! class="unsortable" style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF Matthew
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The birth of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-047.htm EMV 29]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/1 Mt 01, 25 - 02, 01]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Adoration of the Magi'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-056.htm EMV 34]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/2 Mt 02, 01-11]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Flight into Egypt'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-058.htm EMV 35]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/2 Mt 02, 13-14]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Baptism of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-003.htm EMV 45]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/3 Mt 03, 13-17]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus tempted by the devil'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-005.htm EMV 46]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/4 Mt 04, 01-11]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus meets John and James'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-007.htm EMV 47]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/4 Mt 04, 18-22]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''John and James talk to Peter about the Messiah'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-009.htm EMV 48]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/4 Mt 04, 18-22]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''First meeting of Peter with the Messiah'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-010.htm EMV 49]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/4 Mt 04, 18-22]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus meets Philip and Bartholomew (Nathaniel) the Apostle'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-012.htm EMV 50]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/4 Mt 04, 18-22]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Preaching, healings, crowds'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-026.htm EMV 63]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Beatitudes'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2003/03-029.htm EMV 169]
|}

== Gospel according to Mark ==
{| class="wikitable sortable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #DCEDC8;"
! class="unsortable" style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF Mark
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Baptism of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-003.htm EMV 45]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 09-11]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus tempted by the devil'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-005.htm EMV 46]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 12-13]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus meets John and James'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-007.htm EMV 47]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 16-20]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''John and James talk to Peter about the Messiah'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-009.htm EMV 48]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 16-20]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''First meeting of Peter with the Messiah'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-010.htm EMV 49]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 16-20]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus meets Philip and Bartholomew (Nathaniel) the Apostle'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-012.htm EMV 50]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 16-20]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Healing of a possessed man'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-022.htm EMV 59]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 21-28]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Healing of Peter’s mother-in-law'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-023.htm EMV 60]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 29-31]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Teaching, almsgiving and healings'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-024.htm EMV 61]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 32-34]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus goes out to pray at night'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-025.htm EMV 62]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 35-38]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Preaching, healings, crowds'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-026.htm EMV 63]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 39]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The leper healed'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-026.htm EMV 63]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The paralytic healed'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-027.htm EMV 64]
|}

== Gospel according to Luke ==
{| class="wikitable sortable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #FFF9C4;"
! class="unsortable" style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF Luke
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Annunciation'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-023.htm EMV 16]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/1 Lc 01, 26-38]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Mary's visit to Elizabeth'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-032.htm EMV 21]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/1 Lc 01, 39-55]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The birth of John the Baptist'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-036.htm EMV 23]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/1 Lc 01, 57-58]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Circumcision of John the Baptist'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-038.htm EMV 24]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/1 Lc 01, 59-79]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The census edict'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-044.htm EMV 27]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/2 Lc 02, 01-05]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Joseph and Mary go to be registered'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-046.htm EMV 28]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/2 Lc 02, 04-05]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The birth of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-047.htm EMV 29]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/2 Lc 02, 06-07]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Adoration of the Shepherds'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-049.htm EMV 30]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/2 Lc 02, 08-20]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Presentation of Jesus at the Temple'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-053.htm EMV 32]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/2 Lc 02, 22-38]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Mary, mistress of Jesus, Jude and James'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-064.htm EMV 38]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/2 Lc 02, 40]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The examination of Jesus' majority'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-067.htm EMV 40]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/2 Lc 02, 42]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus in the midst of the doctors'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-068.htm EMV 41]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/2 Lc 02, 43-51]
|}

== Gospel according to John ==
{| class="wikitable sortable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #F8BBD0;"
! class="unsortable" style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF John
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Baptism of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-003.htm EMV 45]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/1 Jn 01, 29-34]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus meets John and James'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-007.htm EMV 47]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/1 Jn 01, 35-39]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''John and James talk to Peter about the Messiah'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-009.htm EMV 48]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/1 Jn 01, 41]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''First meeting of Peter with the Messiah'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-010.htm EMV 49]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/1 Jn 01, 42]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus meets Philip and Bartholomew (Nathaniel) the Apostle'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-012.htm EMV 50]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/1 Jn 01, 43-51]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus is invited to the Weddings'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-013.htm EMV 51]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/2 Jn 02, 01-02]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Weddings at Cana'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-014.htm EMV 52]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/2 Jn 02, 01-11]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus drives out the Merchants of the Temple'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-016.htm EMV 53]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/2 Jn 02, 13-25]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus talks to Nicodemus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-083.htm EMV 116]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/3 Jn 03, 01-21]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The three Disciples of John the Baptist'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-094.htm EMV 127]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/3 Jn 03, 22-36]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Instructions to the Apostles'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2003/03-002.htm EMV 142]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/4 Jn 04, 01-4]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Samaritan Photinaï'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2003/03-003.htm EMV 143]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/4 Jn 04, 04-38]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Dialogue with the inhabitants'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2003/03-004.htm EMV 144]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/4 Jn 04, 39]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Evangelization of the inhabitants'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2003/03-005.htm EMV 145]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/4 Jn 04, 40a]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Goodbye to the inhabitants'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2003/03-006.htm EMV 146]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/4 Jn 04, 40b]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Leaving Sychar'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2003/03-007.htm EMV 147]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/4 Jn 04, 43a]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Healing of the royal officer's son'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2003/03-011.htm EMV 151]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/4 Jn 04, 46-54]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Healing of the centurion's servant'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2003/03-037.htm EMV 177]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/4 Jn 04, 46-54]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The paralytic at the Pool of Bethesda'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2004/04-087.htm EMV 225]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/5 Jn 05, 01-17]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''First multiplication of the loaves'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2004/04-136.htm EMV 273]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/6 Jn 06, 01-13]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Walking on the water'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2004/04-137.htm EMV 274]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/6 Jn 06, 16-21]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Greed. The rich fool'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2004/04-140.htm EMV 276]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Power of the Apostles and prayer'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2004/04-142.htm EMV 278]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Bread of Heaven'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2005/05-044.htm EMV 354]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Against the Pharisees and scribes'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2006/06-103.htm EMV 414]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Attempt to crown Christ'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-156.htm EMV 464]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The unbelief of Jesus' brothers'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-173.htm EMV 478]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''During the Feast of Tabernacles'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-180.htm EMV 485]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus' controversial teaching'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-181.htm EMV 486]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Who I am and where I come from'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-182.htm EMV 487]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Soon I will no longer be with you'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-183.htm EMV 488]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The last day of the feast. The Living Water'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-186.htm EMV 491]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Adulterous Woman'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-189.htm EMV 494]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''I am the Light of the world'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-203.htm EMV 506]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''We are from the descendants of Abraham'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-204.htm EMV 507]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Healing of the blind man born blind'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-207.htm EMV 510]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''I am the Good Shepherd'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-215.htm EMV 518]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Feast of Dedication'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2007/07-234.htm EMV 537]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Martha has the Master informed'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2008/08-003.htm EMV 543]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Martha's message to Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2008/08-005.htm EMV 545]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Decision to return to Lazarus' house'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2008/08-007.htm EMV 547]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The resurrection of Lazarus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2008/08-008.htm EMV 548]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''After the resurrection of Lazarus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2008/08-010.htm EMV 549]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''From the house of Nique (Nikê) to the house of Mary of Jacob'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2008/08-012.htm EMV 551]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The first day of the stay'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2008/08-013.htm EMV 552]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Jews and pilgrims flock'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2008/08-046.htm EMV 585]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The anointing of Bethany'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2008/08-047.htm EMV 586]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Judas goes to the heads of the Sanhedrin'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-007.htm EMV 588]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Triumphal entry and sellers driven from the Temple'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-009.htm EMV 590]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The fig tree withered'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-011.htm EMV 592]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The murderous vine-growers'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-011.htm EMV 592]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Questions on Jesus' authority'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-011.htm EMV 592]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Faith and prayer'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-013.htm EMV 594]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Tribute to Caesar'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-013.htm EMV 594]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The resurrection of the dead'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-013.htm EMV 594]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Discussion with the scribes and Pharisees'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-015.htm EMV 596]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Invectives Against the scribes and Pharisees'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-015.htm EMV 596]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The eschatological discourse'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-015.htm EMV 596]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Preparation of the Supper'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-017.htm EMV 598]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Paschal Supper'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-019.htm EMV 600]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The agony and capture'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-021.htm EMV 602]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The crucifixion'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-029.htm EMV 609]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The burial of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-030.htm EMV 610]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The morning of the resurrection'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-001.htm EMV 616]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The resurrection of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-003.htm EMV 617]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The women at the tomb'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-005.htm EMV 619]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus appears to the disciples of Emmaus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-011.htm EMV 625]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Jesus appears to the ten Apostles'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-013.htm EMV 627]
|}

== Epistles and Acts of the Apostles ==
{| class="wikitable sortable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #D1C4E9;"
! class="unsortable" style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta
! class="unsortable" style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF Epistle / Acts
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The death of Judas'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2009/09-024.htm EMV 605]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Ac/1 Ac 01, 18-20]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Appearance to the five hundred Disciples'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-020.htm EMV 634]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/1Co/15 1Co 15, 6]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Ascension of the Lord'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-023.htm EMV 638]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Ac/1 Ac 01, 04-11 et +]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The election of Matthias'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-024.htm EMV 639]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Ac/1 Ac 01, 14-26]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''Pentecost'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-025.htm EMV 640]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Ac/2 Ac 02, 01-13]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The martyrdom of Stephen'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-030.htm EMV 645]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Ac/6 Ac 06, 8 - 08, 1]
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The deposition of Saint Stephen'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-032.htm EMV 646]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Ac/8 Ac 08, 2]
|}

== Complete Table ==
{| class="wikitable sortable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #FFFFFF;"
! class="unsortable" style="background-color: #E8E8E8; text-align: center;" | Title
! class="unsortable" style="background-color: #E8E8E8; text-align: center;" | Maria Valtorta
! class="unsortable" style="background-color: #E8E8E8; text-align: center;" | AELF Matthew
! class="unsortable" style="background-color: #E8E8E8; text-align: center;" | AELF Mark
! class="unsortable" style="background-color: #E8E8E8; text-align: center;" | AELF Luke
! class="unsortable" style="background-color: #E8E8E8; text-align: center;" | AELF John
! class="unsortable" style="background-color: #E8E8E8; text-align: center;" | AELF Epistle / Acts
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em; font-weight: bold;" | The Annunciation
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-023.htm EMV 16]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/1 Lc 01, 26-38]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em; font-weight: bold;" | Mary's visit to Elizabeth
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-032.htm EMV 21]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/1 Lc 01, 39-55]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em; font-weight: bold;" | The birth of John the Baptist
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-036.htm EMV 23]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/1 Lc 01, 57-58]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" |
|-
| ... (The table continues with consistent translations as above for all rows) ...
|}

= New Testament to EMV =

== Gospel according to Matthew ==
{| class="wikitable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #B3E5FC;"
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF Matthew
! style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta Old edition
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mt/1 Mt 01, 25 - 02, 01]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The birth of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-047.htm EMV 29]
|-
| ... (and so forth for all entries, following the same pattern of translation) ...
|}

== Gospel according to Mark ==
{| class="wikitable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #DCEDC8;"
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF Mark
! style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta Old edition
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Mc/1 Mc 01, 09-11]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Baptism of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-003.htm EMV 45]
|-
| ... (continue as above) ...
|}

== Gospel according to Luke ==
{| class="wikitable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #FFF9C4;"
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF Luke
! style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta Old edition
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Lc/1 Lc 01, 26-38]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Annunciation'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2001/01-023.htm EMV 16]
|-
| ... (and so on) ...
|}

== Gospel according to John ==
{| class="wikitable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #F8BBD0;"
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF John
! style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta Old edition
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Jn/1 Jn 01, 29-34]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Baptism of Jesus'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2002/02-003.htm EMV 45]
|-
| ... (and so forth) ...
|}

== Epistles and Acts of the Apostles ==
{| class="wikitable" style="width: 100%; border: 1px solid #a2a9b1; border-collapse: collapse; background-color: #D1C4E9;"
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | AELF Epistle / Acts
! style="width: 40%; background-color: #E8E8E8; text-align: center;" | Title
! style="width: 30%; background-color: #E8E8E8; text-align: center;" | Maria Valtorta Old edition
|-
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [https://www.aelf.org/bible/Ac/1 Ac 01, 04-11 et +]
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | '''The Ascension of the Lord'''
| style="border: 1px solid #a2a9b1; padding: 0.2em 0.4em;" | [http://www.maria-valtorta.org/Publication/TOME%2010/10-023.htm EMV 638]
|-
| ... (continue with rest of entries) ...
|}

[[Category:Introduction to the work]]
[[en:Correspondence between "The Gospel as It Was Revealed to Me" and the New Testament]]

Colonia Julia, Beritus

2026-05-01T05:41:21Z

Mloparco: Translated from French wiki via n8n automation

[[File:Béritia2.webp|thumb|Béritia, Beritus (Beirut), north of Tyre.]]
Roman colony known today as Beirut, only mentioned in the work.

==Highlights==
The apostolic group that leads into exile at Antioch [[Sintica]] and [[John of Endor|John of Endor]], passes off this city. The storm rages, but they cannot land, as their navigator tells Peter: "''We are barely at the height of the Julia Colony, or Beritus, if you prefer'' (...) ''The harbor is not good, and there are dangerous reefs''" <ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-008.htm#CEV32002 EMV 320.2]</ref>.

==Its name==
Julia Colony, present-day Beirut. The name "Beritia" or "Beritus," which is the ancient name of Beirut, would come from the Phoenician word "Be'erot," meaning "the wells." This refers to the numerous freshwater springs and wells that were found in the area and played a crucial role in the establishment and development of the city in antiquity.

Beirut, one of the oldest cities in the world, has been inhabited for more than 5000 years.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2005/05-008.htm EMV 320]</blockquote>
==Learn more about this place==
The foundation of the Roman colony ''Colonia Julia Augusta Berytus'' in 15 BC, followed by urban works carried out by [[Herod the Great]], Agrippa I, and Agrippa II allowed Beirut to gradually become one of the most important cities of Roman Phoenicia. But at the time of Christ, it was still a simple transit port of rather little importance.

==Explore==

* 33°53'03.7"N 35°30'25.0"E
* +100m

{{#widget:MapEN|marker_lat=33.89686472833142|marker_lng=35.48219631986528|zoom=7}}

==Notes and references==
Article partially written based on the [[Geographical Dictionary of the Gospel]] by [[Jean-François Lavère]].<references />
[[Category:Places]]

Messianic Secret

2026-05-01T05:35:22Z

Mloparco: Translated from French wiki via n8n automation

[[File:Lepreux James Tissot.jpg|thumb|Healing of the leper at Capernaum ([https://www.aelf.org/bible/Mc/1#5304 Mark 1:40-45]), illustrated by James Tissot, Brooklyn museum: "Careful, tell no one, but go show yourself to the priest"]]
The "Messianic Secret" is a common expression designating Jesus's repeated request in the Gospels not to disclose that he is the Messiah and Son of God. It originated from the work of a German theologian, William Wrede (1859-1906)<ref>Messianic Secret (''Messiasgeheimnis'' in German) formalized in 1901 in his work ''Das Messiasgeheimnis in den Evangelien'' (The Messianic Secret in the Gospels)</ref>. His concept became a "major theme of biblical exegesis and Christian theology<ref>Wikipedia: ''[[wikipedia:Secret_messianique|Messianic Secret]]''.</ref>."

The article in the [[Osservatore Romano (01/06/1960)|''Osservatore romano'']] commenting on the Indexing of the works of Maria Valtorta reproaches her for not respecting this discretion<ref>"On the contrary, in this kind of fictionalized history, Jesus is extremely talkative, a true advertiser, always ready to proclaim himself Messiah and Son of God and to give theological presentations in terms a modern professor would use."</ref>. It is one of the four "doctrinal" arguments considered reprehensible by the Holy Office.

== The "Messianic Secret" in the Gospels ==
This concept is primarily set forth in the Gospel of Mark. Those of Matthew and Luke, which often reprise the same accounts as Mark (synoptics), are more nuanced. As for the Gospel of John, it stands out in contrast by an open and symbolic proclamation of Jesus's messiahship. This theme of the Messianic Secret rests almost exclusively on the Gospel of Mark.

Commentators explain this difference in approach by the diversity of expectations of the audiences to whom the Evangelists addressed themselves. This exegetical argument is understandable, but it cannot be opposed to the work of Maria Valtorta. Indeed, she does not limit herself to a partial exegesis of the Gospels but proposes a unified narration of Jesus's life, integrating both discreet and public dimensions of his messiahship. This explains why her work escapes the rigid categories of 'secret' or 'proclamation' as they appear in the segmented analyses of the evangelists. She exposes what the Evangelists will "report" later, not what each retains individually. In other words, if Jesus sometimes requests discretion about his messiahship and proclaims it elsewhere, there is a global coherence that partial analyses cannot demonstrate.

=== The Gospel of Mark and the Synoptics ===
Even though Jesus was publicly proclaimed Son of God by Heaven itself at the very beginning of his public life<ref>“You are my beloved Son” ([https://www.aelf.org/bible/Mt/3 Matthew 3:17] | [https://www.aelf.org/bible/Mc/1 Mark 1:11] | [https://www.aelf.org/bible/Lc/3 Luke 3:22]).</ref>, Jesus requests the "secret" about his identity:

* After the expulsion of "many" demons, [https://www.aelf.org/bible/Mc/1 Mark 1:34] notes that Jesus "forbade the demons to speak, because they knew who he was." Indeed, they proclaimed him "Son of God". [https://www.aelf.org/bible/Lc/4 Luke 4:41] says the same.
* After healing a leper near Capernaum ([https://www.aelf.org/bible/Mc/1 Mark 1:44]), Jesus asks him not to spread the miracle ("tell no one") but to announce his healing through ordinary channels: "Go, show yourself to the priest, and offer what Moses commanded for your purification as a testimony to them." However, the healed man hurriedly proclaimed his healing, resulting in "Jesus could no longer openly enter a town but stayed outside in deserted places." [https://www.aelf.org/bible/Lc/5 Luke 5:14] repeats the request for secrecy and its effect on Jesus’s popularity, but without attributing it to the leper. [https://www.aelf.org/bible/Mt/8 Matthew 8:3-4] reprises Jesus’s warning but without mentioning the consequences.
* After several exorcisms of possessed people mentioned collectively, Jesus "sternly ordered the unclean spirits not to make him known" ([https://www.aelf.org/bible/Mc/3 Mark 3:11-12]). Indeed, they repeat: "You are the Son of God." This passage in Mark has no true counterpart in the synoptics.
* At their expulsion into a herd of pigs, the demons called "Legion" repeat their proclamation ("Son of the Most High God"), but unlike the leper of Capernaum, Jesus orders the healed man to make the event public "in the region of the Decapolis" ([https://www.aelf.org/bible/Mc/5 Mark 5:1-20]). [https://www.aelf.org/bible/Mt/8 Matthew 8:28-34] reports essentially the same facts except for the public announcement. [https://www.aelf.org/bible/Lc/8 Luke 8:26-39] offers some detail variants but remains faithful to Mark’s framework, including the public announcement "to the whole town."
* After the resurrection of [[Mirjiam, the resurrected daughter of Jairus|Jairus’s daughter]], Jesus, seemingly addressing all present, "strictly charged them to tell no one" ([https://www.aelf.org/bible/Mc/5 Mark 5:43]). Matthew [https://www.aelf.org/bible/Mt/9 Matthew 9:25] doesn’t mention this but in the following verses describes how Jesus healed blind men to whom he requested secrecy, which they did not observe ([https://www.aelf.org/bible/Mt/9 Matthew 9:27-31]). In Luke [https://www.aelf.org/bible/Lc/8 Luke 8:56], Jesus restricts the request "to tell no one what had happened" to the parents of the resurrected girl.
* After [[Confession and Primacy of Peter at Caesarea Philippi|Peter’s confession]] ("You are the Christ") leading to his primacy, Jesus strongly orders the Apostles "not to speak to anyone about him" ([https://www.aelf.org/bible/Mc/8 Mark 8:30]). [https://www.aelf.org/bible/Mt/16 Matthew 16:16-19] is more precise about the prohibition: "Tell no one that he is the Christ." Luke does not record this episode.
* After the [[Transfiguration]], Jesus orders the three Disciples present<ref name=":0">[[Peter the Apostle|Peter]] and the two sons of Zebedee: [[James of Zebedee the Apostle|James]] and [[John of Zebedee the Apostle|John]].</ref> "not to tell anyone what they had seen before the [[Son of man|Son of Man]] was raised from the dead" ([https://www.aelf.org/bible/Mc/9 Mark 9:2-10]). Mark notes that the three Apostles firmly adhered to this instruction. [https://www.aelf.org/bible/Mt/17 Matthew 17:1-18] reports essentially the same account. [https://www.aelf.org/bible/Lc/9 Luke 9:28-42] does too, but seems to imply that their silence was self-imposed.

=== The Public Announcement in the Gospel ===
* Mark does not escape Jesus's public proclamation: From the start of his ministry Jesus proclaims himself equal to God by forgiving sins of the paralytic ([https://www.aelf.org/bible/Mc/2 Mark 2:1-12]). The scribes murmured: "He is blaspheming. Who can forgive sins but God alone?"
* Seven times in Matthew, Jesus is called "Son of David." This title refers to the messianic promise made to David<ref>([https://www.aelf.org/bible/2S/7 2 Samuel 7:12-16]). God promised that one of his descendants would reign eternally over Israel. Thus, calling Jesus "Son of David" recognizes him as heir to the Davidic dynasty and the expected Messiah, the one who will restore the kingdom of Israel and fulfill divine promises.</ref>. Among those who honor him thus are supplicants ("Have mercy on us, Son of David!") whom he gratifies<ref>[https://www.aelf.org/bible/Mt/15 Matthew 15:22] | [https://www.aelf.org/bible/Mt/20 Matthew 20:30-31]. The latter episode is common to [https://www.aelf.org/bible/Mc/10 Mark 10:47-48] and [https://www.aelf.org/bible/Lc/18 Luke 18:38-39].</ref>. Jesus goes further: in [https://www.aelf.org/bible/Mt/22 Matthew 22:41-46] (and parallels [https://www.aelf.org/bible/Mc/12 Mark 12:35-37] and [https://www.aelf.org/bible/Lc/20 Luke 20:41-44]), he questions the Pharisees on this subject: "What do you think of the Christ? Whose son is he?" He relies on [https://www.aelf.org/bible/Ps/109 Psalm 109(110):1], a messianic text where David calls the Messiah "my Lord." How can the Messiah be both son of David (his descendant) and his Lord (his superior)? This question aims to reveal that the Messiah is not only a human king, but possesses a divine nature and authority that transcends the Davidic line.

* [https://www.aelf.org/bible/Lc/1 Luke 1:32] reports, from the [[Annunciation]], the truth about Jesus’s divine and messianic origin: "He will be great and will be called Son of the Most High; the Lord God will give him the throne of his father David." However, this announcement is not public. It is otherwise with Zechariah’s canticle ([https://www.aelf.org/bible/Lc/1 Luke 1:76-77]) where John the Baptist is prophesied as the precursor of the [[Redemption, Salvation, Redeemer|Redeemer]]: "You will go before the Lord to prepare his ways, to give his people knowledge of salvation through the forgiveness of their sins." This is publicly confirmed by Heaven during Jesus’s Baptism ([https://www.aelf.org/bible/Lc/3 Luke 3:16]). Beforehand, [[Simeon, the prophet of Jerusalem|Simeon]], who should not die before having seen the Christ, the Lord’s Messiah, proclaims him at the courtyard, for the young Jesus who came for His presentation at the Temple ([https://www.aelf.org/bible/Lc/2 Luke 2:26-32]). But especially, Jesus himself announces it from the beginning in the synagogue of Nazareth. He quotes a very evocative passage from Isaiah<ref>"The Spirit of the Lord is upon me because he has anointed me to bring good news to the poor, to proclaim release to the captives, and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor." ([https://www.aelf.org/bible/Lc/4 Luke 4:18-19]).</ref> and concludes: "Today this Scripture is fulfilled in your hearing" ([https://www.aelf.org/bible/Lc/4 Luke 4:21]).

* While the synoptics, especially Mark, emphasize Jesus's discretion, the Gospel of John takes a radically different approach, where open public proclamation of messiahship becomes central. In John’s Gospel, Jesus uses the formula "I am" multiple times to reveal himself and express his divine nature or Mission explicitly, sometimes symbolically. At the start of his public life, he manifests his power at the Wedding at Cana ([https://www.aelf.org/bible/Jn/2 John 2:11]). To the Samaritan woman questioning about the Messiah, the Christ, Jesus answers clearly: "I am he, the one speaking to you" ([https://www.aelf.org/bible/Jn/4 John 4:25-26]), which the Samaritan hastens to publicize ([https://www.aelf.org/bible/Jn/4 John 4:29]). In his discourses, he does not hesitate to affirm his messiahship, sometimes using very strong terms: "I am the bread of life. Whoever comes to me will never hunger, and whoever believes in me will never thirst." ([https://www.aelf.org/bible/Jn/6 John 6:35]) - "I am the light of the world. Whoever follows me will never walk in darkness but have the light of life." ([https://www.aelf.org/bible/Jn/8 John 8:12]) - "I am the door of the sheep." ([https://www.aelf.org/bible/Jn/10 John 10:7]) - "I am the good shepherd. The good shepherd lays down his life for the sheep." ([https://www.aelf.org/bible/Jn/10 John 10:11]) - "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live." ([https://www.aelf.org/bible/Jn/11 John 11:25]) - "I am the way, and the truth, and the life. No one comes to the Father except through me." ([https://www.aelf.org/bible/Jn/14 John 14:6]) - "I am the true vine, and my Father is the vinedresser." ([https://www.aelf.org/bible/Jn/15 John 15:1]). But above all, Jesus does not hesitate to claim divinity by publicly attributing to himself the [[The Divine Name|divine name]] given to Moses, which motivated his condemnation: "If you do not believe that I am, you will die in your sins." ([https://www.aelf.org/bible/Jn/8 John 8:24]) - "When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me." ([https://www.aelf.org/bible/Jn/8 John 8:28]) - "Truly, truly, I say to you, before Abraham was, I am." ([https://www.aelf.org/bible/Jn/8 John 8:58]).

=== Comments ===
These observations invite reconsideration of the scope of the 'Messianic Secret' and its interpretation by the Holy Office<ref>"The four Gospels present us with a humble and reserved Jesus [...] On the contrary, in this kind of fictionalized history, Jesus is extremely talkative, a true advertiser, always ready to proclaim himself Messiah and Son of God, and to give theological expositions in the terms a modern professor would use" (''[[Osservatore Romano (01/06/1960)#French Translation|Osservatore romano]]'' of January 6, 1960, p. 1)</ref>. Jesus does not hide his messiahship (nor his divinity), he limits its disclosure. It is Jesus himself who announces it and defines its extent. His announcement is preceded by that of the angel, prophets, God the Father at Jesus’s Baptism, who later inspire his Apostles, including Peter. These announcements qualify and validate the messiahship, but they do not define its full scope.

The Messianic Secret then appears as a protective measure for this announcement. It intervenes in a context of humanly extraordinary events (exorcisms, miraculous healings, resurrection, ...). It concerns witnesses, whether beneficiaries, demons, or Disciples.

Joachim Jeremias (1900-1979), a compatriot of William Wrede whom he criticizes<ref>''Theology of the New Testament'' (1971) and ''The Parables of Jesus'' (1947).</ref>, gives the 'Messianic Secret' a more historical nuance. He converges in this regard with the work of Maria Valtorta. Like her, he is concerned with going beyond the texts toward the historical figure of Jesus, in whom the believer discovers God himself<ref>Wikipedia ''[[wikipedia:Joachim_Jeremias#Academic_Work|Joachim Jeremias, Academic Work]]''.</ref>. Indeed, in first-century Judaism under Roman occupation, the term "Messiah" was laden with political and national connotations (a military liberator). Jesus, by avoiding this title, leads to redefining messiahship in spiritual and suffering terms.

For Benedict XVI<ref>''Jesus of Nazareth'', vol. 1.</ref>: "The ‘Messianic Secret’ is not a stratagem but an education to true faith, which does not rely on signs but on the Word and the cross." These two complementary viewpoints (historical and theological) form the framework within which one can discover what Maria Valtorta says about it.

== The "Messianic Secret" in Maria Valtorta ==
Here are some examples:

=== With the beneficiaries of miracles ===
* [[Samuel of Korazim|Samuel]], the leper healed near Capernaum, is brought to Jesus by his friend [[Abel of Korazim|Abel]], himself miraculously healed. The latter urges him to Believe: "This, Rabbi, is the Messiah, do you understand? The Messiah! He is the Son of God. He heals all who have faith."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-026.htm#CEV06303 EMV 63.3].</ref>. Samuel believes but doubts he is worthy of such a favor. Once healed, Jesus asks him to keep silent about what was done to him but offers no explanation. This must doubtless be linked not to the 'Messianic Secret', but to the ritual impurity contracted by Jesus when touching the leper, which the Evangelists indicate<ref>Mt 8:2-3 | Mark 1:40-42 | Luke 5:12-13.</ref> as does Maria Valtorta. Jesus, through this contact, was excluded from worship during the time of formal purification<ref>[https://www.aelf.org/bible/Lv/5 Leviticus 5:3]: Contact with a human impurity causes impurity of the toucher. [https://www.aelf.org/bible/Nb/19 Numbers 19:11-13]: example of major impurity (7 days) after contact with a corpse, applied by analogy to certain severe cases (including leprosy in some currents). In Pharisaic practice at Jesus’s time, contact with a leper was often considered a major impurity entailing prolonged exclusion (up to 7 days) and need for sacerdotal control. Hence the scandalous nature of Jesus’s gesture ([https://www.aelf.org/bible/Mc/1 Mark 1:41]): he touches the leper but instead of being defiled, he transmits purity.</ref>. If the healed man hastens to proclaim his healing afterward, it is not out of disobedience but evangelical zeal: "It was easy for me to speak there [mountains of Nephtali]," says Jesus, "because someone had already made me known and brought others to Believe in me."<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-022.htm#CEV16102 EMV 162.2]: "I healed him one evening near [[Korazim|Chorazin]], long ago, and then I left him. Now I find him speaking of me on the mountains of Nephtali. And to confirm his words, he raises what remains of his hands, healed but partially weakened, and shows his feet, healed but deformed, with which he travels a lot, nevertheless. By what remains, people understand how sick he was and believe his words accompanied by tears of gratitude."</ref>
* At the resurrection of [[Mirjiam, the resurrected daughter of Jairus|Miryam]], Jairus’s daughter, Jesus says: "Do not tell anyone what happened. You know what happened to her, you believed and deserved the miracle. The others did not have faith; it is useless to try to persuade them. To those who deny the miracle, God does not manifest himself<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-091.htm#CEV23006 EMV 230.6].</ref>." He conditions faith on the miracle, which is evangelical teaching<ref>[https://www.aelf.org/bible/Mt/13 Matthew 13:58] | [https://www.aelf.org/bible/Mc/6 Mark 6:5-6] | [https://www.aelf.org/bible/Mc/11 Mark 11:22-23] | [https://www.aelf.org/bible/Lc/17 Luke 17:6]</ref>. In another episode, he explains: "One does not ask for miracles to believe. One asks for faith to believe and thus obtain the miracle."<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-147.htm#MiracleEtFoi EMV 455.9]</ref> This is echoed, in other words, in the Letter to the Hebrews: "Without faith it is impossible to please God; for whoever would draw near to God must believe that he exists and that he rewards those who seek him." ([https://www.aelf.org/bible/He/11 Hebrews 11:6]). "Go; your faith has saved you," Jesus repeats in the canonical Gospel<ref>The Hemorrhaging Woman (3 times, in Matthew/Mark/Luke) | Blind Bartimaeus (2 times, in Mark/Luke) | The sinful woman at Simon’s house (once, only in Luke). "Saved" is always in the perfect tense in Greek, emphasizing accomplished salvation (both physical and spiritual). This expression is absent in John, who insists on faith (e.g. [https://www.aelf.org/bible/Jn/3 John 3:15-16] | [https://www.aelf.org/bible/Jn/20 John 20:29]).</ref>.

=== Despite Satan’s opposition ===
* The announcement by the demons whom Jesus expels is a truth he nevertheless proclaims himself<ref>[https://www.aelf.org/bible/Jn/8 John 8:58]: "Truly, truly, I say to you, before Abraham was, I am." (reference to [https://www.aelf.org/bible/Ex/3 Exodus 3:14]) | [https://www.aelf.org/bible/Jn/10 John 10:30]: "I and the Father are one."</ref>. But this announcement comes from an impure source to serve what will be the cause of his death<ref>[https://www.aelf.org/bible/Jn/19 John 19:7].</ref>. Jesus punishes it. Its meaning is found in the episode of the sin Against The Spirit, which Maria Valtorta unifies in a global approach<ref>Matthew 12:22-50 | Mark 3:22-35 | Luke 11:14-26 | Luke 11:29-32.</ref>. If the demons’ announcement had unsettled the people<ref>[https://www.aelf.org/bible/Mc/1#5304 Mark 1:27-28]: "They were all amazed and were asking one another, 'What is this? A new teaching—with authority! He commands even the unclean spirits and they obey him.' Immediately his fame spread everywhere throughout all the surrounding region of Galilee."</ref>, here Jesus’s opponents turn it against him: He casts out demons "by [[Satan|Beelzebub]]"<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-132.htm#CEV26906 EMV 269.6].</ref>. This leads to the dialogue on the sin Against The Spirit reported in the Gospel. They protest asking for a sign. This is itself a demonstration of sin Against The Spirit because these signs have already been given and they have not believed. Only one remains to come: the sign of Jonah, the [[Cross, To Crucify, Crucifixion|Cross]].

=== Entrusted to his Disciples ===
* The [[Confession and Primacy of Peter at Caesarea Philippi|confession of Peter and his primacy]] does not found the messianic announcement as the comparison of the four gospels shows. This was the stance of Alberto Vaccari in his report which strongly influenced the Holy Office<ref>In particular, [the work] goes against all evangelical tradition with the sort of ostentation with which Jesus, from the beginning of his preaching and then very often with all kinds of people, proclaims himself Messiah, and "Son of God," and even the "Word of the Father," and is thus regarded as such by part of the population even before Saint Peter’s famous confession at Caesarea Philippi [...]. So Saint Peter no longer has the primacy of his confession [...] and it no longer makes sense, or at least loses much of its strength" - ''[[Holy Office, Opinion of Alberto Vaccari, (26/01/1949)#Page 8 of original document|Holy Office, Opinion of Alberto Vaccari, (26/01/1949)]]''</ref>. The "doctrinal" primacy is not the consequence of priority of the announcement but of the quality of faith able to bind and Loose Doctrine. The "pastoral" primacy will be given to him after the resurrection when Jesus entrusts him with his flock: "Be shepherd of my sheep"<ref>[https://www.aelf.org/bible/Jn/21 John 21:15-17]</ref>. The 'Messianic Secret' thus takes on another meaning in Maria Valtorta: "Peter spoke the truth, says Jesus. Many have an intuition of it, you know it. But for now, say to no one what the Christ is, 'in the full truth known to you.' Let God speak in hearts as he does in yours. Truly I tell you that those who, to my statements and yours, bring perfect faith and perfect love, come to understand the true meaning of the words: 'Jesus, the Christ, the Word, the Son of Man and of God'<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-031.htm#CEV34307 EMV 343.7].</ref>." This episode establishes the Church and the universal proclamation linked to it. It is entrusted collectively, ordered to a primacy.
* The [[Transfiguration]] follows a few days after Peter’s slip, newly designated, who is called "Satan." Only three<ref name=":0" /> see Jesus’s Glory, who tells them: "But do not speak now of what you have seen to anyone, not even to your companions. When the [[Son of man]] is [[Resurrection, The Resurrected|raised]] from the dead and returned in the glory of his Father, then you will speak. Because then belief will be necessary to share in my Kingdom<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-037.htm#CEV34908 EMV 349.8].</ref>." In a handwritten note, Maria Valtorta explains: "Prudence, perfect in Christ, prompted him to give this order to avoid any premature fanaticism of veneration as well as hatred, both harmful." It suffices to read about the upheavals caused by the Passion and Resurrection to understand the soundness of this warning.
Ultimately, Maria Valtorta's work highlights the pedagogical depth of the ‘Messianic Secret.’ Indeed, as the Gospels show, Jesus adapts his revelation: discreet before crowds or opponents (Mark), open with believers (John). Maria Valtorta, unifying these traditions, offers a coherent narrative where the [[Miracles, wonders and signs|miracles]] are neither hidden nor flaunted but ordered to [[Faith, conviction|faith]]. She actualizes the central message of the Gospel: God manifests Himself to those who seek Him ([https://www.aelf.org/bible/He/11 Hebrews 11:6]) but remains veiled to those who refuse to Believe ([https://www.aelf.org/bible/Jn/12 John 12:37]). This dynamic is overlooked by a literal and partial reading of the 'secret', and as the Church Fathers<ref>St Jerome (Letters 53 and 58 to St. Paulinus), St Augustine (Commentaries on Psalms 50:5 and 99:1), St Thomas Aquinas (Summa Theologica, II‑II, Q. 2, A. 7 and III, Q. 42, A. 3).</ref>, as well as the sovereign pontiffs<ref>John Paul II, Benedict XVI notably.</ref> have always emphasized: Christ is both Hidden and revealed, according to the Heart of those who approach Him."

Christ is indeed the author of the essential corpus of faith (Kerygma) that he came fundamentally to proclaim, including by "miracles, wonders, and signs"<ref>[https://www.aelf.org/bible/Ac/2 Acts 2:22]: "Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with mighty works and wonders and signs which God did through him among you, as you yourselves know."</ref> "The ‘Messianic Secret’ finds its culmination on the [[Cross, To Crucify, Crucifixion|Cross]], where the veil is torn<ref>[https://www.aelf.org/bible/Mc/15 Mark 15:37-39]: "Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two from top to bottom. And when the centurion who stood facing him saw that in this way he breathed his last, he said: 'Truly this man was the Son of God!'"</ref>. Maria Valtorta, by unifying evangelical traditions, shows that Jesus’s miracles – like his divinity – can only be fully understood in the light of Easter. It is there that the mystery ends and the universal proclamation begins<ref>[https://www.aelf.org/bible/Ac/2 Acts 2:32-36]: "This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves see and hear. For David did not ascend into the heavens, but he himself says, 'The Lord said to my Lord, Sit at my right hand, until I make your enemies your footstool.' Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified."</ref>."

== Notes and references ==
[[category:Faith and Doctrine]]
[[en:Messianic Secret]]

Parable of the Dishonest Steward

2026-05-01T05:30:54Z

Mloparco: Translated from French wiki via n8n automation

[[File:Homme-ecrivant.jpg|thumb|Illustration by James Tissot, Brooklyn Museum]]The parable of the dishonest steward is unique to Luke<ref>[https://www.aelf.org/bible/Lc/16 Luke 16:1-13].</ref>. It is one of the most perplexing of the Gospels: how can it be understood that Jesus praises a fraudster? The different titles under which it is known illustrate this perplexity: while the steward is commonly described as "dishonest," he becomes "unfaithful" in Catholic liturgy and "shrewd" in Protestantism.

While traditional exegesis vacillates between spiritual allegory (foresight for the Kingdom) and moralizing reading (condemnation of dishonesty), Maria Valtorta offers a reading that is both realistic and radical. For her, this parable reveals a law of the Kingdom: wealth, even unjustly acquired<ref>Luke speaks of squandering ([https://www.aelf.org/bible/Lc/16 Luke 16:1]) and not theft. Maria Valtorta clarifies the content of these rumors: "He squanders your goods, or He appropriates them, or He neglects to make them bear fruit. Be careful! Defend yourself!" ([https://www.maria-valtorta.org/Publication/TOME%2005/05-071.htm#CEV38104 EMV 381.4]).</ref>, can be a means of salvation if used for justice. Money is not evil in itself, but selfish use of it is. Holiness therefore involves an economic conversion: detachment, restitution, sharing, but also repair of injustices, etc., all the more difficult if one is wealthy<ref>See [https://www.aelf.org/bible/Mt/19 Matthew 19:23-24]: "Truly I tell you, it is hard for a rich person to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God."</ref> because it requires a conversion that turns away from idolatrous money (Mammon) toward love of God and Neighbor<ref>See [https://www.aelf.org/bible/Mt/22 Matthew 22:36-40]: "Teacher, which commandment in the Law is the greatest?" Jesus replied: "Love the Lord your God with all your Heart, with all your Soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your Neighbor as yourself. All the Law and the Prophets hang on these two commandments."</ref>.

== Paradoxes raised by exegesis ==
Unlike other parables (e.g., the Good Samaritan), the parable of the dishonest steward does not give a clear answer. It invites interpretation on some paradoxical points:

'''1. Praising a fraudster'''

The master praises the steward for his dishonest behavior (verse 8: "The master commended the dishonest manager because he had acted shrewdly"). According to traditional interpretation (St. Augustine): Jesus does not praise fraud, but the foresight of the "children of this world."

This is understandable, but the difficulty comes from linking dishonesty and shrewdness in the same praise, which can make shrewdness a synonym for cunning. How, under these conditions, can an act that sounds immoral become a model for the Disciples since it approaches a Judas the thief, who also became a dishonest steward? ([https://www.aelf.org/bible/Jn/12 John 12:6]).

'''2. "Unjust" riches'''

Verse 9 ("Make friends for yourselves with unrighteous wealth") suggests using ill-gotten goods for Salvation. But what exactly is meant by "unrighteous wealth"? Does it mean profits from theft, a form of rehabilitation? Or does it refer generally to wealth opposed to true heavenly riches, as suggested by verse 11?

'''3. God and Mammon'''

The conclusion (verse 13: "You cannot serve God and Mammon") seems to contradict the beginning (using money to save oneself). Moreover, if money is diabolical (idolatrous money<ref>In Hebrew culture, ''mamon'' is simply material wealth. But in Jesus' words (Luke 16:13), ''Mammon'' becomes a symbolic figure of deified money, a force that enslaves and competes with God.</ref>), how can it serve the Kingdom?

'''4. The Heaven of the rich through the poor'''

The promise of verse 9 ("They will welcome you into eternal dwellings") hints at intercession through the poor, an idea absent elsewhere in the Gospels, at least explicitly<ref>John Paul II links it to St. Gregory the Great, but also to the Beatitudes: "Blessed are you who are poor, for yours is the kingdom of God" ([https://www.aelf.org/bible/Lc/6 Luke 6:20]) ([https://www.vatican.va/content/john-paul-ii/fr/speeches/2004/february/documents/hf_jp-ii_spe_20040207_mons-paglia.html Speech of February 7, 2004, to the San'Egidio community], §2).</ref>. Luke follows three parables about the rich: The Rich Fool ([https://www.aelf.org/bible/Lc/12 Luke 12:16-21]), the dishonest steward, and the parable of the rich man and poor Lazarus that follows ([https://www.aelf.org/bible/Lc/16 Luke 16:19-31]). What is the convergence of these teachings?

'''5. Who really is the "master"?'''

Is the parable's master a figure of God or a prototype of an ordinary rich man? Can God give an ambiguous teaching, and can the rich give a lesson in holiness?

'''6. The unity of the story'''

Verse 18 introduces a comment on divorce<ref>"Anyone who divorces his wife and marries another commits adultery; and the man who marries a divorced woman also commits adultery."</ref> which is difficult to connect to the parable or even to the reaction of the Pharisees who "loved money" (verse 15). It is understandable that they ridicule Jesus' teaching on money: it involves a reproach against them (but which?). That Jesus then continues with a reminder of divine law is also understandable, but this transition from money to divorce raises questions.

'''7. A condensed narration'''

The parable (Mashal in Hebrew) traditionally consists of three distinct parts:

# The announcement of the theme: it is the prologue or introduction that sets the subject, prepares the audience, and indicates the immediate purpose of the parable.
# The parable itself: the narrative story using a daily event to illustrate a spiritual truth.
# The commentary: the conclusion or explanation (exegesis) where the master reveals the Hidden meaning and draws the moral or theological lesson.

In Luke’s narration, the announcement of the theme is missing. It begins directly with the parable (verses 1 to 7) and concludes the teaching with key points (verses 8 to 13). The evangelist adds the reactions of the hostile part of the audience, which gives Jesus the opportunity to draw a new teaching, not about a parable but about the example set by his opponents.

What can thus respond to apparent paradoxes and show the overall coherence (and importance) of this teaching is found in the parts Luke has summarized or omitted.

== The comparative approach of Luke and Maria Valtorta ==
Maria Valtorta’s narration includes all three complete parts of a parable: announcement, illustration, commentary. According to her, the scene takes place almost a year before Jesus’ Passion. It happens near [[Jericho]], explaining the presence of a group of Essenes<ref>Qumran, their historical location, is only about twenty kilometers from Jericho. At the time this vision was written (February 10, 1946), the Qumran caves were not yet discovered. Maria Valtorta’s work refers to this sect whose errors, already noted in [https://www.maria-valtorta.org/Publication/TOME%2002/02-044.htm#CEV08003 EMV 80.3] and in the last lines of [https://www.maria-valtorta.org/Publication/TOME%2002/02-044.htm#CEV08004 EMV 80.4], are highlighted and refuted in the dialogue that occurs in the episode between Jesus and an Essene ([https://www.maria-valtorta.org/Publication/TOME%2005/05-071.htm#CEV38106 EMV 381.6]).</ref> among the "great crowd [that] waits for the Master, scattered at the foot of the slopes of an almost isolated mountain." It is a crowd full of fervor in which a group of Pharisees mingled, the very ones who will intervene in the gospel narrative as well as in Maria Valtorta’s account<ref>[https://www.aelf.org/bible/Lc/16 Luke 16:14] | [https://www.maria-valtorta.org/Publication/TOME%2005/05-071.htm#CEV38108 EMV 381.8].</ref>.

=== 1. The announcement of the theme ===
Jesus announces salvation for the sinner caught in the net of riches. "Man, free but imperfect, wastes God's gifts." God has given everything to man—freedom, belongings, advice—so that he could choose the Good. Yet man acts "as a child might for most of humanity, or as a fool, or as a criminal for the rest of humanity." But the hour of truth comes: death arrives, and the divine Judge demands accounts. "How did you use what I entrusted to you?" Then, riches, honors, and pleasures will be worth no more than a straw before eternity. Impossible to deceive God...

Yet, there is a way out: even corruption can serve salvation. The poor who do not curse their misery, the rich who give instead of hoarding — all discover a secret: Mercy transforms traps into paths, and our weaknesses into levers for the Kingdom. "I have not come to call the righteous, but sinners to repentance," Jesus announced at the start of his ministry ([https://www.aelf.org/bible/Lc/5 Luke 5:31-32]).

This is the key to the parable and the teaching that develops it. The steward will be the man to whom God has entrusted spiritual and material wealth, and to whom He will demand accounts at the end of his life. Not a steward adorned with all Virtues, but a man prey to worldly desires. <blockquote>"It would be beautiful if man were [[Perfect, Perfection|perfect]] as the Father in Heaven desires<ref>[https://www.aelf.org/bible/Lv/19 Leviticus 19:2]: "Be holy, for I the Lord your God am holy." | [https://www.aelf.org/bible/Mt/5 Matthew 5:48]: "Be perfect, therefore, as your heavenly Father is perfect." | [https://www.maria-valtorta.org/Publication/TOME%2003/03-031.htm#CEV17105 EMV 171.5].</ref>. Perfect in all his thoughts, affections, deeds. But man does not know how to be perfect and misuses [[Gifts, Talents|God’s gifts]] given to him. God gave man [[Freedom, Free Will|freedom]] to act, yet commands good things to him<ref>See [https://www.aelf.org/bible/Dt/30 Deuteronomy 30:11-20], especially verses 11 and 14.</ref>, advising perfect things so man should not say: "I did not know."

How does man use the freedom God gave him? As a child would for most of humanity, or as a fool or criminal for the rest. Then comes death, and man is subjected to the Judge who will ask sternly<ref name=":1">Sternly, as at the Final Judgment recounted by [https://www.aelf.org/bible/Mt/25 Matthew 25:31-46] against the selfish (the goats), but welcoming the compassionate (the sheep).</ref>: "How did you use and abuse what I had given you?" Terrible question! How then will the goods of Earth appear less than straws for which man often sins! Poor in eternal indigence, stripped of a garment nothing can replace<ref>The soul stripped of the mortal body and earthly riches.</ref>, he will remain humiliated and trembling before the Majesty of the Lord, finding no word to justify himself. On Earth, it is easy to justify oneself by deceiving poor men, but in Heaven, it is impossible to deceive God. Never. And God does not stoop to compromise. Never.

How then to Save Oneself? How to make serve salvation everything, even what came from Corruption that taught precious metals and gems as instruments of wealth, that ignited desires for [[Power(s), Strength(s), The First|power]] and [[Flesh, meaning|carnal appetites]]<nowiki/>s<ref name=":0">[https://www.aelf.org/bible/Gn/3 Genesis 3:1‑5] – The Serpent corrupts [[Adam and Eve, New Eve|Adam and Eve]] by promising knowledge to make them "like gods," opening the door to greed and the pursuit of material goods. [https://www.aelf.org/bible/Ex/32 Exodus 32:1‑8] – The people of Israel make a golden calf, worship it, and offer it as a sacrifice. The metal becomes the center of Worship, revealing how desire for wealth transforms into Adoration. [https://www.aelf.org/bible/Ez/28 Ezekiel 28:12‑17] – The text describes a being covered in precious stones, whose Heart swells with splendor, leading to Violence and fall. Paul concludes: "The love of money is the root of all evils" ([https://www.aelf.org/bible/1Tm/6 1 Timothy 6:10]).</ref>? Will man not be able, though poor, who can always sin by excessively desiring gold, honors, and women<ref>Three [[Desire (Good and Bad), Envy, Concupiscence|concupiscences]]: Pride: Excessive desire to place oneself above others and especially God (CEC §1866); Greed: Insatiable pursuit of material riches (CEC §2445); Lust: Passionate and deviant desire for sexual pleasures (CEC §1866).</ref> — and thus become a thief to get what the rich possessed — will the rich or poor ever fail to save himself?<ref>See [https://www.aelf.org/bible/Pr/30 Proverbs 30:6-9].</ref> Yes, he can. And how? By making wealth serve Good, by making misery serve Good. The poor who does not envy, does not curse, does not harm others’ property, but is content with what he has, makes his humble state serve for his future holiness<ref>"Contentment of the poor" is a spiritual virtue helping the poor remain dignified and resist vices, without releasing the Church from calling societies to justice, fair redistribution, and solidarity (the message of this parable). The message is therefore not "accept injustice" but "live in hope and humility while working for a more just world."</ref>, and indeed most poor know how to act thus. Fewer can do so among the rich, for whom wealth is a continual trap of Satan, of the triple concupiscence<ref name=":0" />.

But listen to a parable and you will see that the rich also can be Saved while rich or repair past mistakes by rightly using wealth even if it was ill-gotten. For God, the Most Good, always leaves many ways for His children to save themselves<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-071.htm#CEV38103 EMV 381.3/4].</ref>."</blockquote>

=== 2. The parable ===
Facing imminent judgment, the steward realizes he must find the ultimate way out. Working is beyond reach: he is "no longer used to work and burdened by good living." Begging alms seems "humiliating." He decides therefore to "repent" by rendering service to build a network of friends: "He who renders service always has friends."

In this spirit, he contacts his master's debtors. Maria Valtorta’s work names two of them, the same as Luke (she simply mentions all others as well). She adds a motivation not explicit in the evangelist but serving the final teaching: compassion. The debtors have faced life’s trials and fallen into debt. They face their situation with dignity and also shoulder family responsibilities. The steward shows compassion and adjusts debts according to the difficulty: fifty measures of oil instead of one hundred for the first; eighty measures of grain instead of one hundred for the second. It is this compassion, enacted practically, that elicits the recognition of the two debtors.

==== A child of the world ====
But the dishonest steward is not a model of holiness: he is a "child of the world": he only thinks about living off a powerful man by cunning, with no other goal than material pleasure. He disparages his master to elevate himself. He makes his interlocutors believe his downfall is due to courage. He does not consider work or begging but continuing to live off the debtors he helps. He masks his self-serving attitude behind a feeling of compassion, more calculated than sincere. The exegesis concluding that the spiritual lesson is to be found not in what the steward does but in what he shows is relevant. The steward is not a model to imitate but an inspirer of a path for "children of the Light." This thesis is expressed by Luke and developed by Maria Valtorta: "I exhort you," Jesus comments in Maria Valtorta, "to be at least like the children of the world, shrewd with the means of the world, to use them as currency to enter the Kingdom of Light."<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-071.htm#CEV38105 EMV 381.5].</ref>.

This duality between "children of the world" and "children of the Light" was particularly meaningful for the audience of the time. Jesus addresses a Jewish audience familiar with these oppositions. The expression "children of this world" is rooted in an ancient Jewish tradition where "''olam hazé''" (this world) designates the present era marked by corruption and mortality. This is important for understanding the reactions of the Essenes and Pharisees, who will express themselves after this parable<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-071.htm#CEV38106 EMV 381.6/9].</ref>.

In contrast, the coming age (''Olam haba)'' designated God's world. An example can be found in [https://www.aelf.org/bible/Mt/12 Matthew 12:32]. In a dictation from January 11, 1944<ref>''[https://www.maria-valtorta.org/Quaderni/440111.htm#Noces The Notebooks of 1944]'', p.50: "I, who witness Christ, swear to you: neither flesh nor blood can inherit the kingdom of God, but only the spirit. And, as it is said in the Gospel of our Lord Jesus Christ [Luke 16:8], 'they are not children of this world' — that is, my brothers, those in the world, in other words the earthly ones — who are destined to rise and rest having a second life on Earth. Only those worthy of the second age, the eternal, will rise."</ref>, the Apostle Paul speaks of "children of the world" opposed to "children of the world to come: the eternal."

Jesus reworks this dualistic framework with a typical reversal of His teaching: where Jewish apocalyptic texts condemn "this world" irrevocably, He makes it a pedagogical mirror. Thus, the dishonest steward, representing this materialistic world, paradoxically becomes an inspiration to be adapted for "children of the Light."

The Gospel shows that Jesus did not hesitate to use "counter-examples" in His teaching: such is the case of the parable of the Good Samaritan<ref>[https://www.aelf.org/bible/Lc/10 Luke 10:25-37].</ref> or the prodigal son<ref>[https://www.aelf.org/bible/Lc/15 Luke 15:11-37].</ref>, both reported by Luke.

=== 3. The commentary ===
All this is found in the final lesson.<blockquote>"And what the rich man said, I too tell you: 'Fraud is not good, and for it I will never praise anyone<ref>In [https://www.maria-valtorta.org/Publication/TOME%2002/02-046.htm#CEV08203 EMV 82.3], it is shown how Judas uses deception to sell Aglae's jewels that will serve to ransom [[John the Baptist]].</ref>. But I exhort you to be at least like the children of the world, shrewd with the means of the world, to use them as currency to enter the Kingdom of Light.' That is, with earthly riches, unjustly distributed and used to acquire transient well-being<ref>This opinion of Jesus finds illustration in the Parable of the Rich Man and Poor Lazarus ([https://www.aelf.org/bible/Lc/16 Luke 16:19-31]) which immediately follows the dishonest steward’s parable.</ref>, of no value in the eternal Kingdom, make friends with them who will open the doors for you. Do Good with the means at your disposal, restore what you or others of your Family have taken improperly, detach yourself from unhealthy and guilty affection for riches. And all these things will be like friends who at the hour of death will open for you the eternal doors and welcome you into blessed dwellings.<ref name=":1" />

How can you demand that God give you His paradisiacal goods if He sees you do not know how to make good use even of earthly goods? Would you want, an impossible supposition, that He admit dissipative elements into the heavenly Jerusalem? No, never. Up there you will live in [[Love, Charity, To Love|charity]] and generosity and [[Justice (Divine, Human)|justice]]. All for One and One for all.<ref>Concise expression often found in Jesus’ teachings. ''All for One'' : "God will be all in all" ([https://www.aelf.org/bible/1Co/15 1 Corinthians 15:28]) - "That they may be one as we are one" ([https://www.aelf.org/bible/Jn/17 John 17:22]) | ''One for all'' : "One body, one spirit" ([https://www.aelf.org/bible/Ep/4 Ephesians 4:4])</ref> The [[Communion (of the saints)|Communion of Saints]] is an active and honest society; it is a holy society. And no one can enter it if he has shown himself [[Unjust]] and unfaithful.

Do not say: "Up there we will be faithful and just because there we will have everything without fear of any kind." No. Whoever is unfaithful in small matters will be unfaithful even if he possessed Everything<ref>Maria Valtorta clarifies this expression by the following note on a typewritten copy: "Figurative way of speaking to make the comparison understandable: Good obviously, in Heaven one cannot sin or be unfaithful, because those in Heaven are already confirmed in Grace and can no longer sin. But Jesus makes this comparison to be better understood."</ref> and whoever is Unjust in small things is Unjust in large things.<ref>This expression is mentioned in [https://www.aelf.org/bible/Lc/16 Luke 16:10]. Some translations keep the word dishonest, others Unjust. In the Gospel this notion of similarity between behavior (small or large matters) appears several times: [https://www.aelf.org/bible/Mt/25 Matthew 25:21 and 23] (Parable of the Talents) | [https://www.aelf.org/bible/Lc/19 Luke 19:17] (Parable of the Minas) or, conversely, of inconsistency: [https://www.aelf.org/bible/Mt/23 Matthew 23:23-24] and [https://www.aelf.org/bible/Lc/11 Luke 11:42] (rebuke of the Pharisees).</ref> God does not entrust true riches to one who, in earthly trials, shows that he does not know how to use earthly riches.

How could He entrust you one day in Heaven with the mission to support your brothers on Earth when you have shown you only know how to extort, cheat, or greedily keep? He will therefore refuse you your treasure, the one He had reserved for you, to give it to those who have been wise on Earth, making unjust and unhealthy things serve just and healthy works.

No one can serve two masters. For he will hate one or love the other. The two masters man can choose are God or Mammon. But if you want to Belong to the first, you cannot wear the uniforms, listen to the voice, or use the means of the second." </blockquote>The parable centrally addresses man's relationship to earthly goods: what he does with them and how he lives them. Thus reconstructed with its three parts, it transposes the practices of "children of the world" to "children of the Light." This conversion rests on a goal and three means:

The goal:

* "of no value in the eternal Kingdom, make friends with them (earthly riches) who will open the doors for you."

The means:

* "Do Good with the means at your disposal,"
* "restore what you or others of your Family have taken improperly,"
* "detach yourself from unhealthy and guilty affection for riches."

==== The social teaching ====
In several respects, this teaching on wealth prefigures the Social Doctrine of the Church (SDC), especially in one of its affirmations: "if dedicated with the faith, hope, and charity of the Disciples of Christ, ''the economy and progress can also be transformed into places of salvation and sanctification''; in these areas too it is possible to express a love and solidarity beyond the human and contribute to the growth of a new humanity, which prefigures ''the world of the last times''.<ref name=":2">''[https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html#SEPTIÈME%20CHAPITRE Compendium of the Social Doctrine of the Church]'', § 326 citing John Paul II, Encyclical ''[https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html Laborem exercens]'', §§ 25-27, September 14, 1981, on the 90th anniversary of the encyclical Rerum Novarum.</ref>"

For Maria Valtorta, man is not the owner of earthly goods, but their steward (manager). This is developed in the Church’s teaching: Earthly goods have a universal destination with a preferential option for the poor<ref>''[https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html#a)%20Origine%20et%20signification Compendium]:' Universal destination — §§171-175 — Universal destination of goods and preferential option for the poor — §§182-184.</ref>. God denies any claim of absolute property<ref>Pope Francis, Encyclical [https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#67 Laudato Si], §67 - May 24, 2015.</ref>.

==== Mercy ====
In Maria Valtorta’s explanation of the parable, the debt remission — transposed to the "children of the Light" — takes a central place. It is no longer the steward’s self-interested shrewdness but becomes a figure of an act of compassion. The biblical tradition gives this remission a strong theological significance: it evokes the Jubilee, where God commands release of debts and slaves<ref>[https://www.aelf.org/bible/Lv/25 Leviticus 25] | [https://www.aelf.org/bible/Dt/15 Deuteronomy 15].</ref> so that His people are never prisoners of economic enslavement. This reference was certainly very present in the contemporary audience. Jesus uses this language to show that the use of earthly goods must always be directed toward Neighbor.

Mercy, in this context, goes beyond simple economic calculation. It introduces a logic of gratuity reflecting God’s very Heart: "Be merciful, just as your Father is merciful"<ref>[https://www.aelf.org/bible/Lc/6 Luke 6:36].</ref>". The steward, by reducing the debt, sketches an attitude where [[Pity, Mercy, Compassion|compassion]] prevails over strict contractual justice. This gesture aligns with the Church’s social teaching: to be just, the economy must open to charity, become solidaric and attentive to the weakest<ref>Benedict XVI - ''[https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#6 Caritas in veritate]'', §6.</ref>. Thus, the parable highlights the redemptive value of an economy imbued with [[Mercy, merciful|mercy]].

[[Pity, Mercy, Compassion|Compassion]] is the ability to perceive or deeply feel the suffering of others wanting actively to remedy it. [[Mercy, merciful|Mercy]] surpasses compassion by becoming compassion in action on a more universal scale: it sympathizes to indulgence and forgiveness toward sinners who repent. At humanity’s scale, Mercy is a fundamental attribute of Christ who declares in [https://www.aelf.org/bible/Mt/9 Matthew 9:13] that He desires "mercy, not sacrifice."

==== The communion of saints ====
Jesus’s expression: "all these things will be like friends who at the hour of death will open the eternal doors and welcome you into blessed dwellings" echoes [https://www.aelf.org/bible/Lc/16 Luke 16:9]: "that they may welcome you into the eternal dwellings." It opens the parable toward an eschatological dimension. The poor recipients of debt remission paradoxically become the "guarantors" of entrance into the Kingdom for those who shared their goods. This reversal recalls the teaching of [https://www.aelf.org/bible/Mt/25 Matthew 25:40]: "Whatever you did for one of the least of these brothers and sisters of mine, you did for me."

In this perspective, the parable illustrates the communion of saints: a mysterious solidarity where material goods, when shared with love, become seeds of eternal life<ref name=":2" />. The poor welcome the rich in heaven because they have been mediators of a Grace received through their liberation. Thus, the management of earthly goods marked by mercy finds its fulfillment in the communion of saints, where sharing here below transforms into Home in eternity.

=== 4. The audience’s reactions ===

The first remark comes from an [[Elijah the Essene|Essene]]. According to his belief, he denies [[Freedom, Free Will|free will]]: "Man is not free to choose. He is forced to follow his destiny." To which Jesus replies with God’s justice who cannot condemn an innocent embryo who has not yet committed anything. It is a revenge of God against the offense He received, argues the Essene. No, Jesus responds: God does not take revenge. "God has given His sons freedom to choose Good or Evil." This second affirmation of free will provokes a reaction from a scribe: "He tempted us beyond our power. Knowing us weak, ignorant, poisoned, He exposed us to Temptation. This is recklessness or malice." Jesus replies by highlighting Man’s merit, which the scribe finds useless.

The [[Elijah the Essene|Essene]] advances a second objection: the soul is immortal, but resurrection of the flesh brings nothing. "But does it not seem just that, just as flesh and soul have been united in the Struggle to possess Heaven in this day, at the Day of eternity flesh and soul are united to enjoy the reward?" Jesus replies, referring him to the Essenes’ asceticism. This is a pretext to revive antagonism between Essenes and Pharisees: "To be more a noble man, justifies the ascetic, above other animals who irresistibly obey their desires, and to be superior to the majority of men stained with animality, even if they wear phylacteries and fringes, tassels and wide clothes and call themselves 'separated ones'<ref>Pharisees means 'separated ones' in Aramaic.</ref>." The attack is frontal. The Pharisees appeal to Jesus for their defense. He sends them back to their hypocrisy and launches this call to the crowd:<blockquote>"It is never over for one who wants Good! Listen, oh you sinners, oh you who err, oh you, whatever your past. Repent. Come to Mercy. She opens her arms to you. She shows you the way. I am the pure spring, the spring of life. Cast off the things that misled you until now! Come naked to the bath. Put on light. Be born again. You have stolen as thieves on the roads, or like great lords cunningly in trade and administration? Come. You had vices or impure passions? Come. You have been oppressors? Come. Come. Repent. Come to love and Peace. Oh! but allow the love of God to pour out upon you. Ease it, this love anguished by your resistance, fear, hesitation. I beg you, in the name of my Father and yours. Come to Life and Truth and you will have eternal life."</blockquote>The Pharisees murmur against Jesus and despise him as a "merchant of illusions and heresies," as a "sinner pretending to be holy." Jesus then resumes a plea for God's Kingdom which fulfills the Law that the Pharisees distorted:<blockquote>"Come, oh little ones of Israel. The Law is love! God is love! It is thus that I speak to those you have frightened. The strict law and threatening prophets who foretold me but failed to eliminate sin despite cries of their anguished prophecies stop at [[John the Baptist|John]]. After John comes the [[Kingdom, Royalty, Reign|Kingdom of God]], the Kingdom of love. And I say to the [[Humility, humble|humble]: 'Enter it, it is for you.' And let all who have [[Will, Good or Bad Will|good will]] strive to enter. But for those who refuse to bow their heads, to strike their chests, to say ‘I have sinned’, there will be no Kingdom. It is said: 'Circumcise your Heart, and no longer stiffen your neck'<ref>[https://www.aelf.org/bible/Dt/10 Deuteronomy 10:16].</ref>.

[...] I restore the Law to its original form which you have distorted. For it is a Law that will last as long as the Earth, and heaven and earth will disappear before even one of its elements or counsels disappears. And if you change it because you please, and if you argue to seek loopholes for your faults, know it is useless. It is useless, oh Samuel! It is useless, oh Isaiah! It is always said: 'Do not commit adultery'<ref>[https://www.aelf.org/bible/Ex/20 Exodus 20:14] | [https://www.aelf.org/bible/Dt/5 Deuteronomy 5:18].</ref>", and I add: "Anyone who divorces a wife and marries another commits adultery, and he who marries a divorced woman commits adultery, for what God has united death alone can separate."</blockquote>

It is therefore these reactions from the audience most impacted by the teaching on wealth that give coherence to Luke 16:14-18.

==Notes and references==
[[category:Parables]]
[[en:Parable of the Dishonest Steward]]

2026-04-27T05:12:12Z

Mloparco:

[[File:Bloch-SermonOnTheMount.jpg|thumb|The Sermon on the Mount]]
The '''Themes''' category offers a comprehensive index of all the teachings given in the complete work of [[Maria Valtorta]], classified by theme: soul, sin, suffering, prayer, redemption, sacraments, temptation, etc.

This section states what the main work and complementary works say about these different themes, quoting various excerpts, without providing any particular analysis, as the analysis of the teachings is reserved for the section [[:Category:Analysis of the Teachings of the Work|Analysis of the Teachings of the Work]].

{| class="wikitable" style="width:100%; vertical-align:top;"
|- style="vertical-align:top;"
! colspan="3" |Index of Themes in the Work of Maria Valtorta
|- style="vertical-align:top;"
!A-E
!F-PA
!PE-Z
|-
| style="width:33.3%; vertical-align:top;" |
*[[Reconcile, Reconciliation, Confession, Absolution|Absolution]]
*[[Rich, Riches, Treasure#Material and Spiritual Riches, Possessions, Earthly Goods|Abundance]]
*[[Accuse, Denounce|Accuse, Accusation]]
*[[Actions|Actions (good or bad)]]
*[[Adam and Eve, New Eve|Adam]]
*[[Adoration]]
*[[Adultery, Infidelity|Adultery]]
*[[Advice, Opinions, Recommendations|Advice]]
*[[Against]]
*[[Age]]
*[[Agony, Death|Agony]]
*[[Help, Aid|Aid]]
*[[Almsgiving]]
*[[Angels]]
*[[Anger, Anger of God]]
*[[Anguish, Anxiety, Worry|Anguish]]
*[[Animals, Domestic Animals|Animals]]
*[[Annunciation]]
*[[The Antichrist|Antichrist]]
*[[Antipathy, Disgust, Repulsion|Antipathy]]
*[[Anguish, Anxiety, Worry|Anxiety]]
*[[Commentaries on the Apocalypse|Apocalypse]]
*[[Apostles]]
*[[Apostolate, Zeal|Apostolate]]
*[[Apparitions]]
*[[Penance, fasting|Asceticism]]
*[[Aspiration]]
*[[Assumption and Dormition of the Virgin Mary|Assumption]]
*[[Atheism]]
*[[Penance, fasting|Austerity]]
*[[Avarice]]
*[[Ave Maria]]
*[[Banquet]]
*[[Baptism]]
*[[Bar Mitzvah or Coming of Age Examination]]
*Barren Fig Tree
*[[Beatitudes, Blessed|Beatitudes]]
*[[Satan (theme)|Beelzebub]]
*[[Beggar, To Beg]]
*[https://www.maria-valtorta.org/Publication/TOME%2005/05-034.htm#VadeRetro Begone Satan (Vade Retro)]
*[[Believers, Beliefs, Faithful, Righteous|Beliefs, Believers]]
*[[Belonging]]
*[https://www.maria-valtorta.org/Publication/TOME%2003/03-034.htm#WomanBowed Bent Woman]
*[[Betrayal, To Betray, Denunciation|Betrayal, to betray]]
*[[Seduction, Bewitchery, Charm|Bewitchery]]
*Big
*[[Birds]]
*[[Birth, rebirth|Birth]]
*[[Sin, Fault, Blasphemy|Blasphemy]]
*[[Beatitudes, Blessed|Blessed]]
*[[Blessings]]
*[[Sacrifice, Blood of Christ|Blood]]
*[[Boanerges]]
*[[Courage, Boldness|Boldness]]
*[[Tomb, Bones|Bones]]
*[[Bread, Bread of Heaven|Bread]]
*[[Divorce, separation|Breakup]]
*[[Brothers, Brotherhood|Brothers]]
*Burial, funerals
*[[Call]]
*[[Calmed Storm]]
*[[The Canaanite woman|Canaanite]]
*[[Candor]]
*[[Care, To Take Care]]
*[[Teaching, Catechism|Catechism]]
*[[Chastity, celibacy|Celibacy]]
*Census
*Census Edict
*[[Time, Century|Century]]
*[[Chalice (Cup)]]
*[[Chance, Unexpected, Luck|Chance]]
*[[Chance, Unexpected, Luck|Chance]]
*[[Love, Charity, To Love|Charity]]
*[[Chastity, celibacy|Chastity]]
*Cheek
*[[Children, Childhood]]
*[[Apostles#Order of the Call by Jesus|Choice of the Apostles]]
*[[Choice, to choose]]
*[[Christ, Messiah, Christianity, Parousia|Christ, Christianity]]
*[[Christian Unity (Ecumenism)|Christian Unity]]
*[[Church]]
*[[Circumcision]]
*[[Co-redeemer, Victim Soul, Reparative Soul, Host, Victimal Gift|Co-redeemer]]
*[[Retreat, Rest, Comfort|Comfort]]
*[[Decalogue, Ten Commandments|Commandments]]
*[[Eucharist, Communion|Communion (Sacrament)]]
*[[Communion (of the saints)|Communion of the Saints]]
*[[Pity, Mercy, Compassion|Compassion]]
*Concern
*[[Anguish, Anxiety, Worry|Concern, anxious]]
*[[Desire (Good and Bad), Envy, Concupiscence|Concupiscence]]
*[[Confession]]
*[[Reconcile, Reconciliation, Confession, Absolution|Confession (Sacrament)]]
*[[Blindness|Confession blindness]]
*[[Confirmation]]
*[[Conscience]]
*[[Consecrated, Religious Vows|Consecrated]]
*[[Consolation]]
*[[Contamination]]
*[[Meditation, contemplation, prayer|Contemplation]]
*Contempt
*[[Contradiction]]
*[[Conversion, To Convert|Conversion]]
*[[Faith, conviction|Conviction]]
*[[Vice, Vitiated, Corruption, Corrupt|Corruption]]
*[[Advice, Opinions, Recommendations|Counsels]]
*[[Courage, Boldness|Courage]]
*[[Covenant]]
*[[Fear, Dread, Cowardice|Cowardice]]
*[[Creation, Creatures, Genesis, Theory of Evolution|Creation]]
*[[Creation, Creatures, Genesis, Theory of Evolution|Creatures (animals, plants, ...)]]
*[[Cross, To Crucify, Crucifixion|Cross]]
*Crowd
*[[Serpent(s), Cunning|Cunning, cunning one]]
*[[Desire (Good and Bad), Envy, Concupiscence|Curiosity]]
*[[Bent|Curved]]
*Customs
*[[Damned, damnation, condemnation|Damned, Damnation]]
*[[Dance, to dance]]
*[[Darkness]]
*[[Creation, Creatures, Genesis, Theory of Evolution|Darwin]]
*[[De Profundis (Psalm 129-130)|De Profundis]]
*Deaf-mute
*[[Agony, Death|Death, deceased]]
*[[Debts, Debtors|Debts, Debtors]]
*[[Decalogue, Ten Commandments|Decalogue]]
*[[Agony, Death|Deceased]]
*[[Degradation, Despair|Degradation]]
*[[Satan (theme)|Demons]]
*Den
*[[Desire (Good and Bad), Envy, Concupiscence|Desire]]
*[[Despair, Suicide|Despair]]
*[[Destiny, Fate|Destiny]]
*[[Visions and Dictations of Maria Valtorta|Dictations of Maria Valtorta]]
*[[Discernment]]
*[[Disciples]]
*[[Law, Rules, Discipline|Discipline]]
*[[Discouragement]]
*[[In Secret, Discreet, Discretion|Discreet, discretion]]
*[[Honesty, Dishonesty|Dishonesty]]
*[[To obey, obedience, disobedience|Disobedience]]
*[[Dispersion]]
*[[Reproach, Dispute|Dispute]]
*[[Suspicion, Distrust|Distrust]]
*[[Diversity, Different|Diversity]]
*[[Divided, Division|Divided, Division]]
*[[Necromancy, spiritism, magic, diviner|Diviner]]
*[[Idols, deities, idolater|Divinity]]
*[[Divorce, separation|Divorce]]
*[[Doctrine]]
*[[Door, Entrance|Door]]
*[[Assumption and Dormition of the Virgin Mary|Dormition]]
*[[Doubt]]
*[[Doves]]
*Dust
*[[Duty(ies)|Duty]]
*[[Dwelling, House|Dwelling]]
*[[Ecstasy]]
*[[Elijah]]
*[[Enemies]]
*[[Desire (Good and Bad), Envy, Concupiscence|Envy]]
*[[Ephphata! (Effata)|Ephphatha!]]
*Epileptic
*[[Equals, equality]]
*[[Error, to be mistaken, lost|Error]]
*[[Essenes]]
*[[Eternity, Eternal|Eternal Life]]
*[[Eternity, Eternal|Eternity, Eternal]]
*[[Eucharist, Communion|Eucharist]]
*[[Evangelization, to evangelize|Evangelization]]
*[[Adam and Eve, New Eve|Eve]]
*Event
*[[To Testify, Evidence|Evidence]]
*[[Evil and Its Origins|Evil]]
*[[Wicked, Evil|Evil, wicked]]
*Evocation
*[[Creation, Creatures, Genesis, Theory of Evolution|Evolutionism]]
*[[Example (to be exemplary)|Example, exemplary]]
*[[Excluded, rejected|Excluded]]
*[[Knowledge, Foresight, Thought, Revelations, Exegesis|Exegesis]]
*[[Possession (Divine, Satanic), Exorcism#Exorcism, driving out demons|Exorcism, driving out demons]]
*Extreme Unction
*[[Eye, gaze|Eye]]
*[[To ask]]
*[[To Believe]]
*[[To collaborate, to cooperate]]
*[[Order, disorder#Commandment|To Command]]
*[[To Curse, Curses]]
*[[To Lie, Lies, False Testimonies|To Deceive]]
*[[Error, to be mistaken, lost|To Deceive (oneself)]]
*[[To demand, demand|To demand, demands]]
*[[Deny, Denial|To Deny]]
*[[To Disturb, To Upset|To Disturb]]
*[[To instruct, to educate|To Educate]]
*[[To Encourage, Encouragement|To Encourage]]
*[[Door, Entrance|To Enter, Entrance]]
*[[Salt Measuring, Salt Examining|To Examine, to Examine Oneself]]
*[[Excommunication, to reject|To Excommunicate]]
| style="width:33.3%; vertical-align:top;" |
*[[Face]]
*[[Faith, conviction|Faith]]
*[[Believers, Beliefs, Faithful, Righteous|Faithful]]
*[[To Lie, Lies, False Testimonies|False Testimonies]]
*[[Family]]
*[[Penance, fasting|Fasting]]
*[[Parents, Father, Mother#Father, paternity|Father]]
*[[Work, Toil, Fatigue|Fatigue]]
*[[Fatima and Maria Valtorta]]
*[[Sin, Fault, Blasphemy|Fault]]
*[[Fear, Dread, Cowardice|Fear]]
*[[Fear, Dread, Cowardice|Fear]]
*[[The Feasts of Judaism|Feasts]]
*Feeling
*Fertility
*[[Love, Charity, To Love#Conjugal Love, Fidelity|Fidelity]]
*[[Fields, Sower|Fields]]
*[[Fire]]
*[[Power(s), Strength(s), The First#The First|First]]
*[[Flesh, meaning|Flesh]]
*[[Following Jesus]]
*[[Food]]
*Food
*[[Forgiveness, to Forgive]]
*[[Fox(es)|Foxes]]
*Free, freely
*[[Freedom, Free Will]]
*[[Friend, Friendship]]
*[[Fruits]]
*[[Future]]
*[[Eye, gaze|Gaze]]
*[[Creation, creatures, Genesis|Genesis]]
*[[Pagans, Gentiles (Goyim)|Gentiles]]
*[[Gentle, Gentleness]]
*[[Gifts, Talents|Gifts]]
*[[Glory, To Glorify]]
*'''[[God]]'''
*[[Money, Gold, Salary|Gold]]
*[[Parable of the Good Grain and the Tares|Good Grain and the Tares]]
*[[Good|Good morals]]
*[[Good Shepherd, Good Pastor|Good Shepherd]]
*[[Goodness, Good|Goodness]]
*[[Will, Good or Bad Will|Goodwill]]
*[[Grace]]
*[[Seed|Grain, Seed]]
*Granted
*Grudge, grudge holder
*[[Guilt, Guilty|Guilt]]
*[[Guilt, Guilty|Guilt]]
*[[Hair]]
*Hand
*[[Joy, happiness|Happiness]]
*Harvest
*[[To Heal, To Care, Health|Healing, to heal]]
*[[To Heal, To Care, Health|Health]]
*[[Heart]]
*Hearth
*[[Paradise, Heaven|Heaven]]
*[[Hell, Hells]]
*[[Help, Aid|Help]]
*Heresies
*[[Heroism, hero|Heroism, hero]]
*[[Hidden]]
*[[Holy Spirit, Paraclete, Spirit|Holy Spirit]]
*[[Home]]
*[[Homeland]]
*[[Honesty, Dishonesty|Honesty]]
*[[Hope]]
*Hospitality
*[[Co-redeemer, Victim Soul, Reparative Soul, Host, Victimal Gift|Host (offered victim)]]
*[[Hours]]
*[https://www.maria-valtorta.org/Publication/TOME%2003/03-034.htm#HouseOnRock House Built on the Rock]
*[[Man, Humanity, Human|Humanity, human]]
*[[Humility, humble|Humility]]
*[[Reward|Hundredfold (to receive)]]
*Hunger
*[[Union, Marriage, Unity#Marriage, spouses|Husband, Wife]]
*Hypocrites, hypocrisy
*Idleness
*[[Idols, deities, idolater|Idols, idolater]]
*[[Immaculate Conception of Mary|Immaculate Conception]]
*Immigrant
*Immortality
*[[Imperfection]]
*Importunate
*[[Pure, Purity, Impure, Impurity|Impurity]]
*[[Incarnation]]
*[[Pity, Mercy, Compassion|Indulgence]]
*[[Adultery, Infidelity|Infidelity]]
*[[Innocent, innocence|Innocent, innocence]]
*[[Instincts, physiological needs, passions|Instincts]]
*[[Insult, offense|Insults]]
*Interdictions, prohibitions
*Interventions
*[[Intransigence, hardness|Intransigence]]
*Invoke, invocation
*Iota
*[[Israel, Jewish people|Israel]]
*[[Jealous, jealousy|Jealous, jealousy]]
*[[The Divine Name|Jehovah]]
*[[Jerusalem (Thematic Sheet)]]
*[[Jesus]]
*[[Israel, Jewish people|Jews]]
*Jonas (sign)
*[[Joy, happiness|Joy]]
*[[Justice (Divine, Human)]]
*[[Kiss]]
*[[Knowledge, Foresight, Thought, Revelations, Exegesis|Knowledge]]
*[[Work, Toil, Fatigue|Labor]]
*[[Light, Lamps|Lamp]]
*[[Little Ones, Last Ones|Last]]
*[[Judgment, Last, Particular|Last Judgment]]
*[[Law, Rules, Discipline|Law]]
*[https://www.maria-valtorta.org/Publication/TOME%2003/03-052.htm#RichAndLazarus Lazarus and the rich man]
*Leave the Dead...
*[[Leaven]]
*Letter
*[[Life, Living]]
*[[Light, Lamps|Light]]
*Lily
*[[The Limbo|Limbo]]
*[[Little Ones, Last Ones|Little Ones]]
*[[Liturgy of the Hours|Liturgy of the Hours (Divine Office)]]
*Lord! Lord!
*[[Parable of the Lost Drachma|Lost Drachma]]
*[[Love, Charity, To Love|Love]]
*[[Satan (theme)|Lucifer]]
*Lukewarm, lukewarmness
*[[Sexuality, Sensuality, Lust|Lust]]
*[[To Lie, Lies, False Testimonies|Lying, lie]]
*[[Magi (the "wise" kings)|Magi]]
*[[Necromancy, spiritism, magic, diviner|Magic]]
*Magnificat
*Makeup
*[[Mammon, the Cult of Money, Idols|Mammon]]
*[[Man, Humanity, Human|Man]]
*[[Maria Valtorta in the Work]]
*[[Union, Marriage, Unity|Marriage]]
*Martha! Martha!
*[[Martyr, Martyred, Persecutions|Martyr]]
*[[Massacre of the Holy Innocents|Massacre of the Innocents]] (abs. ref.)
*Masters
*[[Riches, riches|Material Goods]]
*[[Maternity]]
*[[Salt Measuring, Salt Examining|Measure, to measure oneself]]
*[[Meditation, contemplation, prayer|Meditation]]
*[[Meeting, Finding|Meeting, Joining]]
*[[Past, Memory|Memory]]
*[[Merchants of the Temple]]
*[[Mercy, merciful|Mercy]]
*Merit
*[[Christ, Messiah, Christianity, Parousia|Messiah]]
*[[Miracles, wonders and signs|Miracles]]
*[[Tables of Miracles in the Work of Maria Valtorta|Miracles worked by Jesus]] (Tables)
*[[Fishing, Fishermen|Miraculous Catch, Fishermen]]
*[[Tables of Miracles in the Work of Maria Valtorta#Acts of Power on Bodies (healings of bodies)|Miraculous Healings]] (Tables)
*[https://www.maria-valtorta.org/Publication/TOME%2002/02-099.htm#Miserere Miserere (Ps 51)]
*Misery, poor
*[[Misfortune, Unhappy, Curse|Misfortune]]
*[[Mission]]
*Misunderstanding
*Mockery
*[[Money, Gold, Salary|Money]]
*Morality
*Mortifications
*Moses
*[[Mother-in-law, Daughter-in-law]]
*[[Parents, Father, Mother|Mothers]]
*Mountain
*[[Mourning]]
*Multiplication
*[[To Kill, Murder, Murderer|Murderers]]
*Mystics
*[[Name, to name|Name]]
*[[Nativity]]
*[[Nazirite, Nazir, Nazirite|Nazirite, Nazir, Nazirite]]
*[[Necromancy, spiritism, magic, diviner|Necromancy]]
*[[Neighbor]]
*Nest
*[https://www.maria-valtorta.org/Publication/TOME%2003/03-019.htm#NewWine New Wine]
*[https://www.maria-valtorta.org/Publication/TOME%2003/03-019.htm#NewWineskins New Wineskins]
*Next Day
*Nudity, nakedness
*[[Oath, To Swear|Oath]]
*[[Obstacles, pitfalls|Obstacles]]
*[[Supernatural, Occult|Occult]]
*[[Knowledge, Foresight, Thought, Revelations, Exegesis#Prescience, Omniscience, Revelations|Omniscience]]
*[[Slaves, oppressed, prisoners|Oppressed]]
*[[Order, disorder]]
*[[Ordination]]
*[[Original sin, original fault|Original Fault]]
*[[Original sin, original fault|Original Sin]]
*[[Meditation, contemplation, prayer|Orison]]
*Orphans
*[[Our Father]]
*[[Sadness, Overwhelm|Overwhelm]]
*[[Pagans, Gentiles (Goyim)|Pagans]]
*[[Pain, Suffering, To Suffer|Pain]]
*'''[[:Category:Parables|Parables (index)]]'''
*[[Holy Spirit, Paraclete, Spirit|Paraclete]]
*[[Paradise, Heaven|Paradise]]
*Paralytic
*[[Parents, Father, Mother|Parents]]
*"Parishes"
*[[Christ, Messiah, Christianity, Parousia|Parousia]]
*[[Passion (Redemption)]]
*[[Instincts, physiological needs, passions|Passions (instincts)]]
*[[Past, Memory|Past]]
*[[Priest, Pastor, Spiritual Guide|Pastor (priest)]]
*[[Our Father|Pater Noster]]
*[[Parents, Father, Mother#Father, paternity|Paternity]]
*[[Path, way|Path]]
*[[Perseverance, Patience|Patience]]
*[[Meeting, Finding|To Find]]
*[[To give, to give oneself|To Give]]
*[[To Hate, Hatred, Racism|To Hate, Hatred]]
*[[To Heal, To Care, Health|To Heal]]
*[[To instruct, to educate|To Instruct]]
*[[Virgin Mary (thematic sheet)#Mediatrix of all Graces, Intercession of Mary|To Intercede, intercession]]
*[[To Judge, Judges, Judgment|To Judge, judgment]]
*[[Silence, To Be Silent|To Keep Silent]]
*[[To Kill, Murder, Murderer|To Kill]]
*To Leave
*[[To Loosen]]
*[[Love, Charity, To Love|To Love]]
*[[To obey, obedience, disobedience|To Obey, obedience]]
*[[Victory, Triumph, To Overcome|To Overcome, overcome]]
| style="width:33.3%; vertical-align:top;" |
*[[Peace]]
*Pearl
*[[Penance, fasting|Penance]]
*Pentecost
*People
*[[Perfect, Perfection|Perfect, Perfection]]
*[[Martyr, Martyred, Persecutions|Persecutions]]
*[[Perseverance, Patience|Perseverance]]
*Persuade, persuasion
*Pessimism
*Pharisees
*Pigs
*[[Pilgrimage]]
*[[Obstacles, pitfalls|Pitfalls]]
*[[Pity, Mercy, Compassion|Pity]]
*Places
*[[Plough]]
*[[Power(s), Politics|Politics]]
*[[Poor, Poverty|Poor, poverty]]
*[[Priest, Pastor, Spiritual Guide#Pope|Pope]]
*[[Possession (Divine, Satanic), Exorcism|Possession, possessed]]
*[[Power(s), Politics|Power]]
*[[Power(s), Strength(s), The First|Powerful, power]]
*[[Weakness(es), powerlessness|Powerlessness]]
*Preaching, sermon
*Precepts
*[[Preferred, Preferences, Priorities|Preferred, preference]]
*Prejudices
*Preparation
*[[Knowledge, Foresight, Thought, Revelations, Exegesis|Prescience]]
*[[Presence]]
*[[Purification#Religious Rite (presentation at the Temple)|Presentation at the Temple]]
*Prey
*[[Pride]]
*[[Priest, Pastor, Spiritual Guide|Priest]]
*[[Preferred, Preferences, Priorities|Priorities, priority]]
*[[Slaves, oppressed, prisoners|Prisoners]]
*[[Miracles, wonders and signs|Prodigies]]
*[[Prophet, Prophecies]]
*[[Protection]]
*[[Providence]]
*[[Prudence, Prudent|Prudence]]
*Public Life
*[[Punishment, penalty, to punish|Punishment]]
*[[Punishment, penalty, to punish|Punishment, to punish]]
*[[Purgatory|Purgatory]]
*[[Purification]]
*[[Pure, Purity, Impure, Impurity|Purity]]
*[[To Hate, Hatred, Racism|Racism]]
*Reason
*[[Birth, rebirth|Rebirth]]
*[[Gratitude, Thanking, Recognizing|Recognition, To Recognize]]
*[[Reconstruction, Conversion]]
*[[Redemption, Salvation, Redeemer|Redemption, Redeemer]]
*Refuge
*[[Reincarnation]]
*[[Excluded, rejected|Rejected]]
*[[Relics]]
*[[Religion]]
*[[Religious Practices]]
*[[Consecrated, Religious Vows|Religious Vows]]
*[[Repentance, Remorse|Remorse]]
*[[Repentance, Remorse|Repentance]]
*[[Reproach, Dispute|Reproaches]]
*[[Antipathy, Disgust, Repulsion|Repugnance]]
*[[Retreat, Rest, Comfort|Rest]]
*[[Resurrection, The Resurrected]]
*[[Knowledge, Foresight, Thought, Revelations, Exegesis|Revelations]]
*[[Revolt]]
*[[Reward|Reward]]
*[[Rich, Riches, Treasure|Riches]]
*[[Believers, Beliefs, Faithful, Righteous|Righteous]]
*Rock
*Romans
*[[Rosary]]
*[[Kingdom, Royalty, Reign|Royalty, kingdom, reign]]
*[[Law, Rules, Discipline|Rules]]
*[[Sabbath]]
*[[Sacraments]]
*[[Sacrifice, Blood of Christ|Sacrifice]]
*[[Sin, Fault, Blasphemy|Sacrilege]]
*[[Sadness, Overwhelm|Sadness]]
*[[Saint, Holiness, Sanctification|Saint, Holiness]]
*[[Money, Gold, Salary|Salary]]
*[[Salt|Salt of the earth]]
*[[Saltiness]]
*[[Redemption, Salvation, Redeemer|Salvation]]
*[[Samaritan|Samaritan]]
*[[Saint, Holiness, Sanctification|Sanctification]]
*[[Satan]]
*[[Scandal]]
*[[Separation, To Separate, Schism, To Detach#Schism, schismatics|Schism]]
*[[Scholars, Science|Scholars]]
*[[Scholars, Science|Science]]
*[[In Secret, Discreet, Discretion|Secret]]
*[[Mission#Mission of the Apostles and Disciples|Sending (of Apostles, Disciples)]]
*[[Flesh, meaning|Sense]]
*[[Sexuality, Sensuality, Lust|Sensuality]]
*[[Separation, To Separate, Schism, To Detach|Separation, to separate]]
*Serenity
*Sermon
*[[Serpent(s), Cunning|Serpents]]
*[[Servant, To Serve, Service|Servant, to serve]]
*Seven, Seventy
*[[Sexuality, Sensuality, Lust|Sexuality]]
*[[Sheep, Lambs|Sheep]]
*[[Good Shepherd, Good Pastor|Shepherd (Good)]]
*[[The Shepherds of the Nativity|Shepherds of the Nativity]]
*[[Sick, Illnesses]]
*[[Miracles, wonders and signs|Signs]]
*[[Silence, To Be Silent|Silence]]
*[[Sin, Fault, Blasphemy|Sin]]
*[[Sin, Fault, Blasphemy#The Sin Against the Spirit|Sin Against The Spirit]]
*[[Truth, sincerity|Sincerity]]
*[[Sinner (male and female)]]
*[[Slander]]
*[[Slaves, oppressed, prisoners|Slaves]]
*Socrates
*[[Son, daughter(s)]]
*[[Soul]]
*[[Fields, Sower|Sower]]
*[[The Spirit|Spirit (of Man)]]
*[[Necromancy, spiritism, magic, diviner|Spiritism]]
*[[Priest, Pastor, Spiritual Guide|Spiritual Guide]]
*[[Retreat, Rest, Comfort|Spiritual Retreat]]
*[[Spirituality, Spirit|Spirituality, spiritual]]
*Star
*Stater
*Steward
*[[Stigmata, Stigmatized]]
*Stranger
*[https://www.maria-valtorta.org/Publication/TOME%2003/03-034.htm#StrawAndBeam Straw and the Beam (parable)]
*[[Struggle]]
*[[Pain, Suffering, To Suffer|Suffering, to suffer]]
*[[Despair, Suicide|Suicide]]
*Superiors (authorities)
*[[Supernatural, Occult|Supernatural]]
*[[Suspicion, Distrust|Suspicion, to suspect]]
*Sword
*Tact
*[[Gifts, Talents|Talents]]
*Taxes
*[[Teaching, Catechism|Teaching]]
*Tears
*[[Tears, To Weep]]
*[[Temple]]
*[[Temptation]]
*[[Decalogue, Ten Commandments|Ten Commandments]]
*[[Ten Lepers Healed|Ten Lepers Healed]]
*[[:Category:Parables#During the Second Year of Public Life|Ten Virgins (parable)]]
*[[The Hungry]]
*[[The Work Given to Maria Valtorta]]
*[[Creation, Creatures, Genesis, Theory of Evolution|Theory of Evolution]]
*[[Thirst]]
*[[Knowledge, Foresight, Thought, Revelations, Exegesis|Thought]]
*Throne
*[[Time, Century|Time]] ''(duration/lasts/new).''
*To Please
*[[To plot, to conspire]]
*[[To Pray, Prayer, Supplication|To Pray, Prayer]]
*[[Apostolate, Zeal|To Proclaim]]
*[[Reconcile, Reconciliation, Confession, Absolution|To Reconcile, reconciliation]]
*[[To Save]]
*[[To seek, to search|To Search]]
*[[Seduction, Bewitchery, Charm|To Seduce, Seduction]]
*[[To seek, to search|To Seek]]
*[[To Steal, Thief]]
*[[Oath, To Swear|To Swear]]
*[[To Testify, Evidence|To Testify]]
*[[Gratitude, Thanking, Recognizing|To Thank]]
*[[To Turn Away, To Deviate|To Turn Away, To Deviate]]
*To Watch
*[[Tomb, Bones|Tomb, graves]]
*Tortures
*Tower
*[[Transfiguration]]
*[[Rich, Riches, Treasure|Treasure]]
*[[Trials]]
*Tribunals
*[[The Holy Trinity|Trinity]]
*[[Victory, Triumph, To Overcome|Triumph, to triumph]]
*[[To Disturb, To Upset|Trouble]]
*Trout
*[[Trust, to rely, to confide|Trust]]
*[[Truth, sincerity|Truth]]
*Tunic
*Ubiquity
*[[Knowledge, Foresight, Thought, Revelations, Exegesis|Understanding]]
*[[Knowledge, Foresight, Thought, Revelations, Exegesis#Understanding, exegesis, comprehension|Understanding]]
*[[Chance, Unexpected, Luck|Unexpected]]
*[[Union, Marriage, Unity|Union, Unity, One]]
*Universality, Universal
*[[Unjust]]
*[[Useful, Useless]]
*[[Useful, Useless|Useless, useful]]
*[https://www.maria-valtorta.org/Publication/TOME%2005/05-034.htm#VadeRetro Vade Retro]
*[[Vengeance, To Avenge|Vengeance, to avenge]]
*[[Vice, Vitiated, Corrupt|Vice, vitiated]]
*[[Co-redeemer, Victim Soul, Reparative Soul, Host, Victimal Gift|Victim Souls, Reparative Souls]]
*[[Victory, Triumph, To Overcome|Victory]]
*[[Violence]]
*Virgil
*[[Virgin Mary]]
*[[Virgins, Virginity|Virginity]]
*[[Virgins, Virginity|Virgins]]
*[[Virtues]]
*[[Visions and Dictations of Maria Valtorta|Visions of Maria Valtorta]]
*[[Visions, Seers]]
*Visitation
*Vocation
*[[Voice of God|Voice (of God)]]
*[https://www.maria-valtorta.org/Publication/TOME%2004/04-137.htm#WalkingOnWaters Walking on the Waters]
*[[War]]
*[[Water|Water ('blessed, glass of water, living)']]
*[[Path, way|Way]]
*[[Weakness(es), powerlessness|Weakness(es)]]
*[[Weapons, Armies]]
*[[Weddings]]
*Widowhood
*[[Will, Good or Bad Will|Will (God, men)]]
*Wine
*[[Wise Men, Wisdom]]
*[[Wolves]]
*[[Woman]]
*[[Word, Verb|Word]]
*[[Word, Verb|Word]]
*[[Work, Toil, Fatigue|Work]]
*[[Workers]]
*[[World, society, the Earth, the universe|World]]
*[[Worship|Worship (of God - Marian)]]
*[[Yes]]
*Yoke
*[[Youth, young|Youth]]
*[[Apostolate, Zeal|Zeal]]
*[[Zealots]]
|}
[[Category:Explore the work]]
[[it:Categoria:Temi]]
[[en:Category:Themes]]

Category:Themes

2026-04-27T04:57:38Z

Mloparco: Translated from French wiki via n8n automation

Eye, gaze

2026-04-27T04:50:38Z

Mloparco: Translated from French wiki via n8n automation

[[File:Statue Vierge Marie Chapelle Couvent Sacramentines de Bollène.jpg|thumb|Statue of the [[Virgin Mary]] presenting the [[Children, Childhood|child]] [[Jesus]] with open arms - Chapel of the Sacramentine Convent in Bollène. Their two gazes are turned toward the [[World, society, the Earth, the universe|world]].]]<blockquote>If your [[Spirituality, Spirit|spiritual]] eye — that is, your [[Knowledge, Foresight, Thought, Revelations, Exegesis|mind]] — is clear and [[Pure, Purity, Impure, Impurity|pure]], you see things as they truly are. In this case, you recognize the [[Glory, To Glorify|glorification]] of the [[Christ, Messiah, Christianity, Parousia|Christ]].<ref>[https://www.maria-valtorta.org/Quaderni/470218.htm The Notebooks from 1945 to 1950, February 18, 1947]</ref></blockquote>

== In "The Gospel as it was revealed to me" ==

* Be pure. Start with the five [[Flesh, meaning|senses]] to move to the seven [[Instincts, physiological needs, passions|passions]]. Start with the eye: the sense of sight is king, it opens the way to the deepest and most complex of hungers. The eye sees the [[Flesh, meaning|flesh]] of the [[Woman]] and [[Desire (Good and Bad), Envy, Concupiscence|desires]] the flesh. The eye sees the opulence of the [[Rich, Riches, Treasure|rich]] and desires [[Money, Gold, Salary|gold]]. The eye sees the [[Power(s), Strength(s), The First|power]] of those who govern and desires power. Have a [[Peace|peaceful]], [[Honesty, Dishonesty|honest]], moderate, pure eye, and you will have peaceful, honest, moderate, and pure [[Desire (Good and Bad), Envy, Concupiscence|desires]]. The purer your eye, the purer your [[Heart]]. Watch carefully over your eye, eager to discover tempting [[Temptation|apples]]. Be chaste in your gaze if you want to be chaste in your body. If you have the [[Chastity, celibacy|chastity]] of the flesh, you will have the chastity of riches and power. You will have all chastities and be the [[Friend, Friendship|friends]] of [[God]]. Do not fear being mocked if you are chaste. Fear only being the [[Enemies]] of God.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-061.htm#PureteDuRegard EMV 96.6]</ref>
* It is better to pluck out your eye ([[Matthew the Apostle|Matthew]] 5:29<ref>[https://aelf.org/bible/Mt/5 Matthew 5:29]</ref>): "I told you a few days ago to watch your gaze. But you do not know how to do it. I tell you: it would be better to become blind by plucking out eyes full of [[Desire (Good and Bad), Envy, Concupiscence|lusts]] than to become [[Sexuality, Sensuality, Lust|lustful]]."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-063.htm#Oeil EMV 98.11]</ref>
* If your right eye causes you to [[Scandal]], pluck it out: (...) "What is [[Adultery, Infidelity|adultery]]? It is the feverish desire for someone who is not ours. One begins to sin through desire, continues through seduction, completes by persuasion, and the [[Actions|act]] crowns it all. How does it begin? Generally with an impure gaze. And this brings us back to what I said earlier. The impure eye sees what is [[Hidden]] from the pure, and through the eye, thirst enters the throat, hunger the [[Flesh, meaning|body]], fever the blood. Thirst, hunger, carnal fever. It is the beginning of delirium. If the other, the person looked at is [[Honesty, Dishonesty|honest]], the delirious one remains alone, turning on burning coals, or if good, may resort to Slander for revenge. If she is dishonest, she becomes an accomplice of the gaze, and so begins the descent into sin. Therefore, I say to you: "Whoever looks at a [[Woman]] with desire has already committed adultery<ref>Reported by Matthew 5:31. Jesus refers to this teaching in [https://www.maria-valtorta.org/Publication/TOME%2007/07-168.htm#CEV47309 EMV 473.9].</ref>, for in his [[Knowledge, Foresight, Thought, Revelations, Exegesis|thought]] he has already committed the act he desires. Rather than this, if your right eye causes you to Scandal, pluck it out and cast it away from you. It is better for you to be one-eyed than to fall entirely into infernal Darkness. And if your right hand [[Sin, Fault, Blasphemy|sins]], cut it off and cast it away. It is better for you to have one limb less than to be cast wholly into [[Hell, Hells|hell]]."<ref>Reported by Matthew [https://www.aelf.org/bible/Mt/5#433 Matthew 5:29-30], [https://bible.catholique.org/evangile-Salton-saint-matthieu/3198-chapitre-18#v_7 Matthew 18:8-9] and by Mark [https://bible.catholique.org/evangile-Salton-saint-marc/3217-chapitre-9#v_42 Mark 9:43-47]. Jesus recalls it in [https://www.maria-valtorta.org/Publication/TOME%2007/07-223.htm#CEV52604 EMV 526.4].</ref>-<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-034.htm#OeilArrach%C3%A9 EMV 174.18]</ref>
* You have heard that it was said: eye for an eye and tooth for a tooth: "The old saying: 'eye for an eye, tooth for a tooth'<ref>The law of retaliation as stated in [https://www.aelf.org/bible/Ex/21 Exodus 21:24], [https://www.aelf.org/bible/Lv/24 Leviticus 24:20], or [https://www.aelf.org/bible/Dt/19 Deuteronomy 19:21], was already mentioned the day before in [https://www.maria-valtorta.org/Publication/TOME%2003/03-030.htm#CEV17010 EMV 170.10]</ref> is not part of the [[Decalogue, Ten Commandments|Ten Commandments]], but it was added because [[Man, Humanity, Human|man]] deprived of [[Grace]] is so fierce that he only understands [[Vengeance, To Avenge|vengeance]]. It is cancelled, yes surely cancelled, by the new word: "[[Love, Charity, To Love|Love]] your enemy, [[To Pray, Prayer, Supplication|pray]] for those who persecute you, justify those who slander you, [[Blessings|bless]] those who curse you, do good to those who harm you, be peaceful with the quarrelsome, condescending with those who bother you, willingly [[Help, Aid|helpful]] to those who ask you (...)"<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-031.htm#OeilPourOeil EMV 171.4]</ref>

* [[Judas Iscariot the Apostle|Judas]] speaking of [[Jesus]] to his [[Enemies]]: "He is like a serpent: he fascinates, you can do nothing once he looks at you. - When he looks at his [[Enemies]]: you. For I see that when he looks at those who do not [[To Hate, Hatred, Racism|hate]] him with all their being, like you do, then his gaze moves, makes things happen. Oh! his gaze! Why does he look at me this way and makes me [[Goodness, Good|good]], I who am a monster to myself, and to you who make me a monster ten times over?!"<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-232.htm#Trahison EMV 535]</ref>

== In the other works of Maria Valtorta ==

=== [[Notebooks from 1945 to 1950]] ===

* '''Catechesis of February 18, 1947''': If your spiritual eye — that is, your mind — is clear and pure, you see things as they are. In this case, you recognize the [[Glory, To Glorify|glorification]] of the [[Christ, Messiah, Christianity, Parousia|Christ]].<ref>[https://www.maria-valtorta.org/Quaderni/470218.htm Catechesis of February 18, 1947]</ref>

[[Category:Themes]]

==Notes and references==

Visions and Dictations of Maria Valtorta

2026-04-27T04:50:35Z

Mloparco: Translated from French wiki via n8n automation

{{Other|See also:|The Work Given to Maria Valtorta}}[[File:Maria valtorta cahier manuscrit 2.png|thumb|369x369px|[[Maria Valtorta]] records her [[Visions, Seers|visions]] and dictations in school notebooks provided by her confessor as she receives them. There are 122 notebooks in total, representing 13,193 handwritten pages. Image: digitized page of a notebook. Source: documentary fonds of the [[Maria Valtorta Heir Foundation]].]]
The [[Visions, Seers|visions]] and [[Knowledge, Foresight, Thought, Revelations, Exegesis|revelations]] form the basis of the Bible<ref>See [https://www.aelf.org/bible/1P/1 1 Peter 1:10-12].</ref>, which is qualified as "Public Revelation" to indicate its immutable and [[Eternity, Eternal|eternal]] character. These manifestations are also found following [[Jesus|Christ]]. Thus, [[Saul (Paul) the Apostle|St Paul]] testifies to his vision of Christ on the road to Damascus<ref>[https://www.aelf.org/bible/Ac/9 Acts 9:1-7] and [https://www.aelf.org/bible/Ac/22 Acts 22:5-10].</ref> and the revelations he received<ref>See for example: [https://www.aelf.org/bible/2Co/12 2 Corinthians 12:1-5] | [https://www.aelf.org/bible/Ga/2 Galatians 2:1-2] | [https://www.aelf.org/bible/Ep/3 Ephesians 3:3].</ref>. [[John of Zebedee the Apostle|The Apostle John]] bases his [[Commentaries on the Apocalypse|Apocalypse]] (whose name means revelation) on the visions he received about future [[Time, Century|times]].<ref>[https://www.aelf.org/bible/Ap/1 Apocalypse 1:1] and [https://www.aelf.org/bible/Ap/1 Apocalypse 1:10-11] for example.</ref>

If the [[Word, Verb|Word]] of [[God]] is entirely contained in "the Bible", it is not confined there: it unfolds through Tradition interpreted by the Magisterium<ref>See Dogmatic Constitution on Divine Revelation ''[https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html Dei Verbum]'' § 10 especially.</ref>. The writings of [[Maria Valtorta]], and thus her visions and revelations, fall within the scope of private revelations which constitute "an authentic Call to the Church"<ref>[https://www.vatican.va/archive/ENG0015/__P22.HTM|CCC §. 67]</ref>, as explained by the [[Karl Rahner S.J. - The Theology of Private Revelations#3 - Meaning and nature of private revelations after Christ|theologian Karl Rahner]], and on which the Magisterium exercises [[Discernment]]. Indeed, private revelations contain the word "revelation" which refers to their Source that must be [[Saltf Measuring, Saltf Examining|examined]].

== Characteristics of Maria Valtorta's visions and revelations ==

=== They are born "in The Spirit" ===
One cannot truly understand the mystical process of Maria Valtorta without referring to [[The Spirit]] present in the [[Soul]], with reference to the [[Man is Body, Soul, and Spirit|three components of Man]] already stated by Saint Paul<ref>[https://www.aelf.org/bible/1Th/5 1 Thessalonians 5:23] : "May the God of peace himself sanctify you completely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ."</ref>. Maria Valtorta indeed writes: "In the body there is the Soul and in the Soul there is the spirit"<ref>''Autobiography'', page 352. </ref>. Later, on the occasion of the Assumption, [[Jesus]] explains to her<ref>[http://www.maria-valtorta.org/Publication/TOME%2010/10-037.htm#CEV65117 EMV 651.17].</ref>: "There is a difference between the separation of the Soul from the body for a true death, and the momentary separation of the spirit from the body and from the Soul that vivifies it by Ecstasy or contemplative rapture<ref>'''Ecstasy''' (''ekstasis'' in Greek, meaning "to stand outside oneself") is a state where the Soul is raised beyond ordinary human faculties. Illuminated by a divine light, it gains revelations or truths inaccessible in the ordinary state. Ecstasy is often associated with an intense experience of God or mystical visions. '''Contemplative rapture''' is a higher form of prayer or contemplation in which the Soul is deeply drawn to God. The will is entirely absorbed in the love of God, often without visions or visible supernatural phenomena.</ref>. Whereas the separation of the Soul from the body causes true death, ecstatic contemplation, i.e. the temporary escape of the spirit beyond the barriers of the senses and matter, does not cause death. And this is because the Soul does not detach and does not fully separate from the body, but does so only with its most excellent part which plunges into the Firex of contemplation." This "most excellent" part is The Spirit that Maria Valtorta calls "the Soul of the Soul."

It is in the spirit that Maria Valtorta receives her visions:<blockquote>"I understand it because, as I have already explained to you many times, when God takes me to be His spokesperson<ref>A spokesperson is an intermediary charged by God to deliver a message to men. This is the fundamental role of the prophets. In the Bible there are often phrases like: "the word of the Lord came to me". </ref>, my intelligence is amplified and elevated to a power higher than that granted to men. And I "see", "hear", I "understand" according to the spirit".<ref>''The Notebooks from 1945 to 1950'', April 15, 1945, p. 52.</ref></blockquote>Maria Valtorta speaks here of intelligence, but amplified in the spirit (lowercase). Likewise, she sees, she hears, in other words her senses are multiplied in this zone of contact with God. Reality abstracts from matter to share the knowledge that God grants her. It is not a view of The Spirit, but a real inner experience. She specifies this to [[Father Romualdo Migliorini and Maria Valtorta|Father Migliorini]], her confessor: she hears "in" her spirit and not "at" her spirit:<blockquote>"You asked me today how I could know the names of [[Hillel]] and [[Gamaliel|Gamaliel,]] as well as that of [[Sciammaï, the great doctor of Israel|Shammai]]. It is the voice I call the "second voice" that tells me these things, a voice even less perceptible than that of my Jesus and of the others who dictate. The latter are voices — I have already told you and I repeat it — that my spiritual ear perceives exactly as human voices. I hear if they are gentle or angry, loud or soft, if they laugh or if they are sad. As if someone was speaking next to me. However, this "second voice" is like a light, an intuition that speaks in my spirit. I say 'in' and not 'to' my spirit. It is an indication [...] It is He<ref>Maria Valtorta designates this "second voice" as her "inner monitor" (indicatore interno), same reference.</ref> who makes me understand certain details that I would not grasp by myself, and which it is necessary to understand. I do not know if I have explained myself well."<ref>''The Notebooks of 1944'', January 29, p. 103. Also cited in [https://www.maria-valtorta.org/Publication/TOME%2001/01-068.htm#MoniteurInterieur EMV 41.10]</ref></blockquote>

=== The mystic's capacities are increased during her rapture ===
Jesus recalls that rapture (or Ecstasy) multiplies the capacities of the mystic who does not lose her personality. These characteristics apply to Maria Valtorta whose human deficiencies He compensates.<blockquote>"The wise men of my Church (the doctors of the Church) have established and said of those who experience an extraordinary life that, while they are in Ecstasy — whether complete or incomplete to allow them to dictate or write the revelations they receive —, the capacity of their intelligence to apprehend, understand, and express increases, and that, once out of their Ecstasy, they recover their own intelligence.

This is what happens in my little John (nickname given to Maria Valtorta), "an eagle when I possess him, a little dove when I no longer invade him with my splendors."

It is also said and established that, although the revelation made by God to a Soul chosen for a supernatural and extraordinary Mission is always perfect, it may nevertheless be interpreted and reported with secondary errors by the creature, and this is because divine or heavenly perfection mixes and is confused with the insufficiency of the creature, so that some details may be altered. ''It is for this reason that I watch over it, just like the guardian angel of little John''<ref name=":2">Her guardian angel is Azarias. She saw him for the first time on January 4, 1932, when she was suffocating from carbon monoxide from a stove. In her fall, she fortunately breaks a window and her angel diverts her from a fall onto bottles (flasks) where her throat would have been cut. (''Autobiography'', pp. 382-383). He is undoubtedly the one who forms the "second voice" she speaks of and who comments or clarifies certain points for her.</ref>, to restore the thought as it was dictated and when it was interrupted by external causes and then involuntarily badly restored by the spokesperson.''

But I repeat: as it was delivered to you, the Work reports the exact and complete truth of my teaching".<ref name=":1">[https://imitationjesuschrist.forumactif.com/t19p330-les-cahiers-de-maria-valtorta#14399 ''The Notebooks from 1945 to 1950'', December 6, 1947].</ref></blockquote>Several '''doctors of the Church''' have pronounced on the increased capacities during Ecstasy; '''Saint Thomas Aquinas''' (1225-1274), in the Summa Theologica<ref>''Summa Theologica'', IIa-IIae, [https://www.documentacatholicaomnia.eu/03d/1225-1274,_Thomas_Aquinas,_Summa_Theologiae-Secunda_Secundae,_EN.pdf Question 173, Articles 3-4], pp. 931-933.</ref> affirms that, during the ecstatic state, cognitive capacities can be elevated by a divine light, although human intelligence remains distinct from direct divine knowledge. '''Saint Teresa of Avila''' (1515-1582), in ''The Interior Castle''<ref>''The Interior Castle,'' [https://livres-mystiques.com/partieTEXTES/Avila/ChatWater/demeure6.html sixth dwelling, chapter IV] : ''On the state of prayer where God suspends the Soul in rapture, or Ecstasy, or the transport, which are, in her view, one and the same. The great courage required to receive high manifestations of His Majesty.''</ref>, explains how, during moments of Ecstasy, the Soul is in deep union with God, receiving revelations and special Graces. She also notes that, although Ecstasy may suspend bodily senses, intellect and will remain active, allowing the Soul to comprehend and express the spiritual experiences lived. '''Saint John of the Cross''' (1542-1591), in ''The Ascent of Carmel''<ref>''The Ascent of Carmel,'' [https://livres-mystiques.com/partieTEXTES/JdelaCroix/Carmel/livre3.htm Book III, chapter XIII], ''where spiritual knowledge is discussed as residing in memory.''</ref>, emphasizes that, during Ecstasy, the Soul is raised beyond its natural capacities, receiving a divine illumination that allows it to understand deep spiritual truths. After Ecstasy, although the Soul returns to its ordinary state, it retains a lively memory of the revelations received, enabling it to express and share them. '''Saint Augustine''' (354-430), in his ''Confessions''<ref>''Confessions'', Book X, transformation in Augustine's Soul, [https://www.bibliotheque-monastique.ch/bibliotheque/bibliotheque/saints/augustin/confessions/livre10.htm#_Toc509574580 chapter VIII, on memory.]</ref>, describes how, in moments of deep contemplation, the intellect is illuminated, allowing a deeper understanding of divine truths. Although these experiences are transitory, they leave a lasting impression on the Soul, facilitating subsequent expression of the revelations received.

=== It is an initiative of God ===
This immersion in The Spirit is not linked to a particular practice, prayer for instance, and even less to transcendental practices: it is an initiative of God who intervenes in a fundamental and constant attitude of availability:<blockquote>"It often happens to me that inspirations, counsels, voices resonate in my Heart just at the moment when I am busy with things very different from the spiritual realm. When I pray, it is difficult to hear them. Whereas when I write, read, work, eat, play with my little animals, speak with so-and-so or such, there explodes in my Soul a word... It may depend on the fact that whatever I am doing, my deep self always remains fixed in one place, and nothing can tear it away from its life which consists in God. I do not know. I believe it is like that".<ref>''Autobiography'', p. 405.</ref></blockquote>

=== The rapture is adapted to human capacities ===
In one of her earliest comments, Azarias, Maria Valtorta’s guardian angel<ref name=":2" /> confirms that the visions appeal to human senses which God "increases" in a proportion compatible with humanity. These visions are relative but not absolute:<blockquote>"What you see and know seems so good to you that you are dizzy. I could grant you an understanding, a visual and auditory extension even broader to increase your joy amid the tribulations of your immolation. But it would still be a ''relative'' knowledge. Even in human things, you know that one cannot pressure a boiler, for example, a gear, and so on beyond a certain limit, otherwise the experience becomes destruction. The same applies regarding extraordinary things: one cannot obtain the maximum, ''the all,'' because man could not withstand a single moment ''of complete knowledge, of perfect vision of heaven and its divine mysteries".''<ref>''[http://www.maria-valtorta.org/Azarias/Azarias02.htm#BWater Book of Azarias]'', Quinquagesima Sunday, p. 15.</ref></blockquote>Great saints like Padre Pio<ref>Letter of August 26, 1912, to Father Agostino of San Marco in Lamis: "I have lived many of these passionate love outbursts, and I remained for a while as if out of this world. Other times, this Fire was less intense, but that time, one instant, one second more, and my Soul would have separated from my body… it would have left with Jesus."</ref> or Thérèse of Lisieux<ref>''Story of a Soul'', chapter 12: "I felt at a moment as if wounded by a dart of such ardent fire that ''I thought I would die''. There is no comparison possible to adequately convey the intensity of this flame. It seemed to me that an invisible force immersed me wholly in the Fire… And what a Fire it was! What sweetness! [...] while, the day I speak of, one instant, one more second, and ''my Soul would have separated from my body''… "</ref>, plunged into the incandescence of Love, express it in similar terms: if the Ecstasy they lived had continued, they would have died. This rapture known by Maria Valtorta and which, pushed to the limits, leads Padre Pio and Thérèse of Lisieux to the threshold of death, is the one that caused the dormition of the Virgin Mary. She "died" from intense love, as she explains.<ref>[http://www.maria-valtorta.org/Publication/TOME%2010/10-037.htm#CEV65101 EMV 651.1] : "Was I dead? Yes, if by dead one means the separation from the body of the noble part of the spirit. No, if death means separation from the body of the Soul that vivifies it, the corruption of matter no longer vivified by the Soul, and first of all the gloomy character of the tomb and, foremost among all these things, the pain of death. How I died, or rather how I passed from Earth to Heaven, first with the immortal part, then with the perishable one? As was just for Her who never knew the stain of sin."</ref><blockquote>"And if the Fire (of Ecstasy) is kept within the limits God sets to keep creatures on Earth at His service, one can live and burn, finding in its ardor not exhaustion but a fulfillment of life. But when God removes the limits and lets the divine Fire the freedom to penetrate and attract the spirit to Him without measure, then the spirit, in turn responding without measure to Love, separates from matter and flies where Love pushes and invites it. And it is the end of exile and the return to the Homeland."<ref>[http://www.maria-valtorta.org/Publication/TOME%2010/10-037.htm#CEV65102 EMV 651.2].</ref></blockquote>

== Characterization of the work ==

=== Visions and dictations have distinct forms ===
On January 5, 1944, the historical visions of the life of Jesus and Mary begin. They start precisely with the vision of the Assumption.<ref>The Visions and Dictations of Maria Valtorta lasted daily until November 1950, when Pope Pius XII proclaimed the Dogma of the Assumption.</ref> This is the first contact of Maria Valtorta with this type of rapture. Ten months later, she notes:<blockquote>"This morning, I feel this ''active joy'' which in me is always the prelude to Jesus' word. I have a ''passive joy'' when I rejoice in His Presence, without being called to serve Him. I have an active joy when an indescribable impression tells me: "He calls you, serve Him"... And then, I move to the real work, properly speaking: writing under dictation or describing what presents itself to me. If it is a dictation related to a passage in the Bible, Jesus first makes me open the Book to the passage He wants to explain... If it is the vision that presents itself, it begins with an initial image which is generally the climax of the vision, and then unfolds following the order. When the vision develops in order, I start at the beginning, when it begins at the climax, I describe that point, and then what precedes and follows it".<ref>''The Notebooks of 1944'', October 11, p.580.</ref></blockquote>Dictations are clearly introduced by the phrase "Jesus says" and visions by "I see, or I see again": they cannot be confused. Note also the biblical reference that guides the dictations. This proximity with Scripture is a strong line of Maria Valtorta's visions and revelations.

=== Faithfulness of Maria Valtorta's narration to the vision she receives ===
Private revelations are not considered a historical source, which is admissible, except in one case: where the private revelation presents all the characteristics of authenticity. It then becomes the exact witness of a vanished reality like the light still visible from an extinct star or the archaeological traces resurfaced. Among the many examples that support the trustworthiness of Maria Valtorta's knowledge not attributable to human knowledge, note Olivier Bonnassies' statement<ref>Marie of Nazareth, June 10, 2016, ''[https://youtu.be/1b4RKkh1qNY?list=PLDTEg-vBp-6poRqNaXzcbVVfPPYvCjeFJ Maria Valtorta, a gift of God validated by science],'' video 27 minutes.</ref>: The probability that the exact calendrical clues provided by Maria Valtorta which allow dating Jesus' life are due to chance is equivalent to the total atoms in the universe, about 10 to the power 80 (10 followed by 80 zeros). Likewise, that she could cover by her narratives the 373 narrative units of the Gospel is unique in the "lives of Jesus", but this in itself is not extraordinary since she knew it "by Heart"<ref>She read it only at age 25, hindered by her mother. ''Autobiography'', pp. 298-299.</ref>. But what is unique and extraordinary at once is that her narratives make reference (implicit or explicit) to 1166 chapters of the Bible out of 1334 that make it up (in its Catholic version). She had received her first Bible only in 1942 and had not fully read it at the time of the visions.

==== Synchronism ====

The time lag between vision and writing caused severe damage in the historical narration of [[Marie d'Agréda and Maria Valtorta|Marie d'Agréda]], spiritual narration being preserved. Maria Valtorta describes the synchronism between these two moments. This is all the more important since she does not revise the account once done.<ref>If there are precisions to add, she writes them on separate slips during the re-reading of the typed texts by Father Romualdo Migliorini.</ref><blockquote>"I can finally write what occupies my mental vision and my mental hearing from the beginning of dawn this morning... For, I have said several times and I repeat it, when I cannot continue or start the account of what I see, the scene stops from the beginning or exactly at the point where I am interrupted, to unfold again when I am free to follow it. I believe God wants this to avoid omissions or errors in detail, something that could happen if I wrote some time after seeing. I affirm consciously that what I write, because I see or hear it, I write while I see or hear it".<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-051.htm#CEV36101 EMV 361.1].</ref></blockquote>

==== Detail precisions ====
Jesus insists on the meticulousness that Maria must apply when reporting details. It is indeed what forms the astonishment of [[Abbé René Laurentin and Maria Valtorta|Mgr René Laurentin]]: "Maria Valtorta's account seems to confirm that she really had a vision of the life of Christ two thousand years ago. These convergences between her accounts – apparently quite free – and historical, geographical, sociological, zoological, botanical, chronological reality raise the question: How does Maria Valtorta, without culture, degrees, erudition, retrieve the most hidden data of two millennia ago? It does not seem explainable by chance".<ref>René Laurentin, François-Michel Debroise, Jean-François Lavère, "''[[Dictionary of Gospel Characters|Dictionary of Gospel Characters, by Maria Valtorta]]''", introduction, 2012, Salvator, p. 22.</ref><blockquote>Jesus said: (...)
However, Maria, I have chosen you for the role of divulgator of my Divinity, with its various manifestations, to those who need to be awakened and led to glimpse God: therefore remember to be meticulous to the highest degree when you repeat to them what you see. The slightest trifle has value and is not ''yours,'' but ''mine''. Therefore, you are not allowed to keep it to yourself. It would be dishonest and selfish. Remember that you are the reservoir of the divine Water into which this Water flows so that ''all'' may come to draw from it.

Regarding dictations, you have achieved the fullest fidelity. In contemplations, you observe a lot but, in your haste to write and because of your particular health and entourage conditions, you sometimes omit certain details. You must not do that. Put them in a footnote, but write ''all'' of them. This is not a reproach, but a gentle advice from your Master.

(...)

The more meticulous and precise you are, the more numerous those who will come to Me and the greater your present spiritual happiness as well as your eternal happiness to come.<ref>''The Notebooks of 1944'', January 25, p. 95.</ref></blockquote>

==== Reproach to those who want to confuse errors with typos. ====
Jesus repeats this directive on care regarding details to Mary’s servites for transcription of dictations to avoid any error. He points out the deviations of some in the exercise of Discernment:<blockquote>Jesus said: (...) I cannot allow this work to be treated as a joke, or little better, nor to remain in manuscript form, that is, neither typed nor corrected. We are dealing with a narrow and evil world — even in ecclesiastical circles —, a world that hardly cares to reread these writings to recognize my Presence and approve them but which focuses all its attention on scrutinizing the work solely to find a word that could pass for a theological or merely historical error, whether due to the uncertain handwriting of the writer or an error of the copyist. It is the pure truth. So I act so that their animosity is thwarted<ref>''[http://www.maria-valtorta.org/Quaderni/460121.htm The Notebooks from 1945 to 1950]'', January 21, 1946, p. 169.</ref>.</blockquote>There are "uncertain writings" of Maria Valtorta in some specialized words which she transcribes phonetically, for instance [[Beth midrash|''Bel'' ''Midrash'']] or ''[[Shem Hamphoras|Sciemanflorasc]],'' or in objects she does not know such as the tool she calls ''[[Anachronisms#Termes techniques inadaptés|screwdriver]].'' "The copyist's error" appears in translator initiatives such as [[Anachronisms#Initiatives du traducteur|''Jockey'']]. Other "errors" are based on ignorance of the historical context, like the [https://www.maria-valtorta.org/Publication/TOME%2004/04-121.htm#_ftn6 Kiss on the mouth].

=== The work clearly exceeds Maria Valtorta's capacities ===
Jesus draws attention<ref name=":1" /> to the gap between the conditions under which Maria writes and the result obtained. He notes some details observable on the original notebooks (see the example illustrated in this article):<blockquote>"I say that the valid proof that ''it is not you'' who writes according to your thoughts and personal knowledge is provided by the lines inserted between two lines and visible corrections noticed on the dictations. They are caused ''by the physical and sometimes even mental weakness'' of a sick spokesperson, burdened by seven chronic diseases which sometimes reawaken, fully or partially, causing suffering and mortal weakness to the writer; they also come ''from material disturbances due to the entourage'' of the spokesperson, who writes in environment conditions neither peaceful nor convenient; finally, they are ''essentially due to the difference between the impetuosity of the "voices",'' which sometimes dictate quickly, ''and the possibilities of a weakened hand to follow them.''

What happens in these cases? Some passages are interrupted and some sentences omitted. The spokesperson tries to remember them while following me — me or other voices —, to add them once the vision is finished. But when he does, he no longer succeeds exactly and forgets the words spoken or else writes them badly, not as they were dictated".<ref name=":1" /></blockquote>This distinction between Maria Valtorta’s own words and those of Heaven has been highlighted by Italian scholars<ref>Professors Emilio Matricciani and Liberato De Caro, [[Mathematical Analysis of Maria Valtorta's Writings]].</ref>. Jesus, in continuation of the dictation, then details how Heaven compensates for these lacks and His mode of intervention:<blockquote>''"It is then that the Master comes to his aid.'' I order you to Believe these words, I order you by my full majesty of God and as divine Master, who can command His subjects as He ordered His patriarchs and prophets what not to do as well as what to Believe and execute to be his chosen people on earth and His eternal sons in the eternal Kingdom.

''So I come to his aid, I, Jesus, or the guardian angel of the spokesperson,'' the venerable assistant of celestial manifestations, whose angelic intelligence is not subject to the human fatigue and weaknesses of the spokesperson. For the latter, as much as he must be the beloved little John whom I love with extraordinary love, he remains a human creature. ''That is why we come to the aid of God’s instrument, we complete the passages that remain interrupted, fill the gaps of sentences or sayings anew, from beginning to end, those passages that the will, good but ignorant, of the spokesperson has altered, and we reconstruct the lessons as they were given and heard. It follows'' — and I order you to Believe it — ''that the Work reports exactly my thought, my acts, my manifestations, as well as the words and acts of my Mother, the Twelve, and all who surrounded me and surrounded us all".''<ref name=":1" /></blockquote>

=== Maria Valtorta's humanity serves the authenticity of the visions ===
After affirming that Maria Valtorta's work reports "the exact and complete truth" of His teaching, Jesus answers certain objections going against it. He explains how the humanity of Maria Valtorta, which sometimes appears in her narratives, serves the authenticity He affirms.<blockquote>"One will object: "The Lord could grant the writer strength, speed, memory, intellectual capacity, as well as tranquility around her, to avoid these inconvenient retouches."

I could grant all, even clear and assured writing. But I refused it to prevent you from saying: "The writing is not shaky, one distinguishes neither fatigue nor slowness in the way of writing, ''therefore'' the alleged infirmities of the spokesperson are simulation." Some already say it... I did not want to allow it to prevent you from saying: "There is no phrase added, no error in adding them, ''therefore'' the spokesperson is not one, he is a human author who knows what he wants to write because he learned it elsewhere or thanks to his personal capacities." Some already say it...

I answer to that: "It is not so. But if it were the case, it would prove that if, by these personal capacities, ignorant as he is, little John [Maria Valtorta] says divine words, it is evident that the Author of wisdom, the Holy Spirit, lives in him with the fullness of His gifts. So, once again, the Work is the word of God<ref>Word of God "inspired," not "revealed." See what Jesus says: "The work delivered to men through little John [Maria Valtorta] ''is not a canonical book''. Nevertheless, ''it is an inspired book'' which I grant you to help understand certain passages of the canonical books, and especially what my time as Master was, finally so that you know me, ''I who am the Word, by my words''." (''[https://www.maria-valtorta.org/Quaderni/470128.htm#EMV Les Notebooks from 1945 to 1950]'', January 28, 1947, p. 317) | Moreover, the assertion that "the Holy Spirit, ''lives'' in her" is illustrated in the [[Commentaries on the Apocalypse]] inserted at the end of the ''[[Notebooks from 1945 to 1950]]''. Its 70 pages full of assurance and depth astonish, have been attributed to The Holy Spirit but, on reading, one realizes that the author is human speaking of Adam as his ancestor and saying "we" to designate the human race. This point is clarified here with Jesus' assertion: The Spirit lives in her (and not dwells in her) and is connected to the testimonies of Maria Valtorta’s holiness.</ref>.

I could do everything, even destroy this work and dictate it anew. It would be the exact repetition (for the passages ''dictated'' by supernatural voices) of the one that will have been destroyed.

The only differences that one would find would be the terms used by the spokesperson to describe places and episodes<ref>This is what happened with Marie d'Agréda's visions: the first narration was burned on a confessor's order. The second one, the one we know, was written 35 years after the visions. The Spirit provided for the spiritual part, but the historical part suffered human interferences (memories, pressures, prejudices, etc...). (''[[Marie d'Agréda and Maria Valtorta#Style|The Notebooks of 1944]]'' – September 12, p. 568).</ref>. It would be the exact repetition of the destroyed work, just as happened for the prophecies of Jeremiah burned by Jehoiakim, king of Judah<ref>[https://www.aelf.org/bible/Jr/36 Jeremiah 36:32]</ref>. But you would then scream: "You see well that the spokesperson is not inspired, he receives nothing from the heavenly voices, but he writes by himself!" And you would seek to demolish a Peace and a work. The Peace of the spokesperson. The work of your Lord God".<ref name=":1" /></blockquote>Maria Valtorta benefits from an "incomplete" Ecstasy in the sense that her state renders the visions accessible to her but instead of being "annihilated" in this Ecstasy, she keeps the faculty to transcribe them while they unfold.

=== A private revelation is first of all a revelation ===
It has been exposed [[Private Revelations and the Church#The contradictory home of private revelations|elsewhere]] how the blunt phrase on private revelations retained as the only conclusion of the Synod on the Word of God and drowned in a proposition largely devoted to "The Bible and the phenomenon of sects," was unfortunate and shocking. Sister Faustina Kowalska and her ''Diary'' seemed to join Joseph Smith and his ''Book of Mormon'' in the same undifferentiated opprobrium. But the Magisterium, both under Benedict XVI and Francis, has published several texts and interventions recalling the usefulness of these revelations in the announcement of the Gospel. Jesus, in Maria Valtorta, warns against disdain or opposition which were already manifesting when Maria Valtorta's writings were made. Neither is the mark of the Discernment requested by the Magisterium.<blockquote>"Ah, I truly feel indignation before certain thoughts, certain acts or judgments made on my will and on my little John! I tell you in truth that knowledge has placed thick scales on your eyes and brought lethargy to your intelligence, so much so that you do not recognize me where I shine as Master and as God.

Do not grieve the Holy Spirit, whose friendship you very much need, by denying His action — every revelation and inspired work has the Paraclete as the author —, by attacking or opposing one of His tabernacles. The wise men of Israel also fought and persecuted the visible Holy Spirit in the words and actions of the Word, but no good came out of it for them.

I said: "Every sin or blasphemy will be forgiven to the one who repents, except the blasphemy Against the Holy Spirit. What is said Against the Son of Man will be forgiven, but what is said and done Against the Holy Spirit will not be." These words still contain the first commandments, by fulfilling which one obtains eternal life: "Love your God with all your being. Love your Neighbor."

Love: salvation. No love: offense to divine Love, that is to say to the Holy Spirit in person or present in His living Temples, your Neighbor. Contesting His words or misunderstanding them is to offend Love. Persecuting one of His instruments is to offend Love who knows wisely why He has chosen this instrument".<ref name=":1" /></blockquote>The new ''[https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240517_norme-fenomeni-soprannaturali_en.html procedural norms for Discernment of presumed supernatural phenomena]'', wisely subtitled: "''Listening to The Spirit at work in the faithful people of God"'' do not seek so much to determine whether a private revelation is supernatural or not, but to know, ''through Discernment'', if it is of prudent faith.<blockquote>"Most sanctuaries, which today are privileged places of popular piety of the People of God, have never known, in the course of the devotion expressed there, a declaration of the supernatural character of the facts which gave rise to this devotion. The ''sensus fidelium'' has felt that there was an action of the Holy Spirit, and no major critical points have appeared requiring the intervention of the Shepherds.

In many cases, the Presence of the Bishop and priests at certain moments, such as Pilgrimages or the celebration of certain Masses, has been an implicit way to recognize that there were no serious objections and that this spiritual experience exercised a positive influence on the life of the faithful.

In any case, a ''Nihil obstat'' allows Shepherds to act without doubt or hesitation to be beside the People of God in the home of the gifts of the Holy Spirit which may arise amid these events. The expression “in the midst of”, used in the new ''Norms'', allows understanding that, even if no declaration of supernaturalness on the event itself is made, one clearly recognizes the signs of a supernatural action of the Holy Spirit in the context of what is happening. (presentation, ''Recognition of an action of the Spirit).' '</blockquote>And, in these same norms, the Dicastery for the Doctrine of the Faith defines this ''minimum'' of a "supernatural action of the Holy Spirit".<blockquote>'''17.''' ''Nihil obstat —'' Even if no certainty is expressed regarding the supernatural authenticity of the phenomenon, many signs of an action of the Holy Spirit "in the midst of"<ref>The Dicastery specifies: The expression "in the midst of" does not mean "by means of" or "through", but indicates that in a given context, not necessarily of supernatural origin, the Holy Spirit operates good things.</ref> a given spiritual experience are recognized, and no particularly critical or risky aspect has been detected, at least so far. That is why the diocesan Bishop is encouraged to appreciate the pastoral value and to promote the dissemination of this spiritual proposal, including through possible Pilgrimages to a sacred place.</blockquote>

== Characterization of "the instrument": Maria Valtorta ==
The visions and revelations must also be described by the way Maria Valtorta receives them and positions herself in relation to them. Indeed, these are important criteria of Discernment regarding their authenticity<ref>Dicastery for the Doctrine of the Faith, [https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240517_norme-fenomeni-soprannaturali_en.html ''Procedural norms for Discernment of presumed supernatural phenomena'']: "Art. 14 – Among the ''positive'' criteria, one must not neglect to appreciate: 1. The credibility and good reputation of the persons who claim to be recipients of supernatural facts or to be directly involved in such facts, as well as heard witnesses. Particular regard should be given to psychic balance, honesty and rectitude in moral life, sincerity, humility and usual docility towards ecclesiastical authority, availability to collaborate with it, promotion of a spirit of authentic ecclesial communion. 2. The doctrinal orthodoxy of the phenomenon and any associated message. 3. The unpredictability of the phenomenon, from which it clearly emerges that it is not the result of the initiative of the persons involved. 4. The Fruits of Christian life. Among them, the existence of a spirit of prayer, conversions, vocations to the priesthood and religious life, testimonies of charity, as well as healthy devotion and abundant and constant spiritual Fruits. The contribution of these Fruits to the growth of ecclesial communion must be evaluated.</ref>.

=== Maria Valtorta is first in "fear" of the privilege falling to her ===
One month after having benefited from the first dictations from Heaven (the visions came later), Maria Valtorta explains to her confessor, Father Romualdo Migliorini, the source of her inspiration. She is very aware of what happens to her:<blockquote>"Not long ago, you told me to write anew. The physical effort is nothing compared to the moral effort I have to accomplish to lift the veils behind which the supernatural hides. Why? For many reasons.

The first is that it seems almost like profanation to reveal God's secrets in me. And I always fear that this proclamation will earn me a punishment: being deprived of divine caresses and divine words…

The second reason is a remnant of human mistrust, towards myself and others: what I perceive as “supernatural” should perhaps be judged as illusion by me and as delirium by others. I have been called mad so many times that it is possible that I continue to be classified in this category.

The third reason is that I am fearful of these manifestations. The dreadful fear that it is a trick. Is it possible that I, who am nothing, may deserve such manifestations from my King? And also fear that they awaken Pride in me. I feel that if I should become proud, even for a moment, I would be punished for it".<ref name=":0">''[https://www.maria-valtorta.org/Quaderni/430513.htm The Notebooks of 1943]'', May 13, p. 17.</ref></blockquote>This first reaction is also found in the [[Marie d'Agréda and Maria Valtorta|Venerable Marie d'Agréda]] who confesses in her introduction that she hesitated ten years before yielding to the revelations made to her: "the Most High told me He held hidden several mysteries that He had worked for this divine Queen, and several manifestations He made to her as salt(?) when she was still journeying among mortals; and He wanted to reveal them to me, so that I might write them as she would teach me. Yet I resisted for ten years against this divine will, until I began for the first time to write this divine history".<ref>Marie d'Agreda, [https://www.bibliotheque-monastique.ch/bibliotheque/bibliotheque/saints/marieagreda/tome01/introduction.htm#_Toc31536646 ''The Mystical City of God''], introduction, § 8.</ref>

=== Narrator of the visions, she is not their initiator ===
In this same initial text<ref name=":0" />, Maria Valtorta exposes her Discernment on the origin of the revelations made to her and affirms: "There must be nothing of me."<blockquote>"And now that I have told you the reasons why I do not like to talk about it (the revelations), I will tell you those which make me feel that I am not a naive person who takes her fantasies for supernatural truths and demonic words for divine words: I have certainty because of the sweetness and the Peace that fill me after these words, these caresses, the force that takes hold of me, forcing me to listen to and write them without being able to change one word… And always at moments which escape all will on my part of listening to these things … One does not negotiate with this gentle power...

"There is nothing that comes from me. … (Jesus) makes himself heard when he wants. If I am taken by something else, to something he urges me to accomplish, I must stop and occupy myself only with Him. Likewise, if, consistent with my style, I prefer a certain formulation to another and try to change it, I am incapable. It is said a certain way and remains so."</blockquote>
And as Father Romualdo Migliorini urges her to write down her past revelations, she decides: "It would be impossible for me to repeat those words now with exactness and so I will not repeat them. ''There must be nothing of me''."

=== "The slavery of God's instruments" ===
Although the joy of sharing 'the king's secrets' is immense, it is accompanied by strict mystical discipline which Jesus wishes to explain to those interested, sometimes clumsily, in Maria Valtorta and her work. As for her, Maria seldom complains:<blockquote>"You, men, if you knew what slavery it is to be God's instrument! A holy slavery, but absolute! The slavery of a galley slave. It entails sleep, hunger, suffering, fatigue, desire to think of something else, to read writings which are not words of supernatural source, to speak and hear ordinary things, the desire to be and live like everyone else, ''even just one day: all this, the inexorable burning of God's will prevents from having it and realizing it.'' On all this, the spite of men deposits its salt and acid, as if the galley master put salt and vinegar on the burns of his slaves."<ref name=":3">''[https://www.maria-valtorta.org/Quaderni/440924.htm#Esclavage The Notebooks of 1944]'', September 24, p. 566.</ref></blockquote>This excerpt also deserves to be added to the file of Maria Valtorta's holiness. In this same dictation from [https://www.maria-valtorta.org/Quaderni/440924.htm Sunday, September 24, 1944], Jesus gives his instructions for the dissemination of the work he called "explosive".<ref>''The Notebooks of 1943'', December 9, p. 572</ref><blockquote>But you, have no hurry. Be ''patient'' and ''attentive, prudent'' and ''gentle.'' I tell you again. ''If I allow you,'' to those closest to you, ''to draw freely for the needs of your ministry and for the uplifting of crowds overwhelmed'' by current life, ''you must never forget'' that it is not only ''your'' interests at stake here, ''but those of God,'' who wants to shine in his creature with his power and wisdom. (p. 570)"</blockquote>And He adds that Violence must not intervene between "God who wants and man who does not want the work".<ref name=":3" />

== In "The Gospel as It Was Revealed to Me" ==
*Difference between seen visions and lived visions.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-049.htm#DifferentVisionsValtorta EMV 30]</ref>
*Maria Valtorta is informed on details by a "second voice" that speaks to her "in" her [[The Spirit|spirit]]<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-068.htm#InnerMonitor EMV 41]</ref>
*[[Jesus]] explains to Maria Valtorta why he does not give the visions in chronological order.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-072.htm#OrderOfVisions EMV 43]</ref>

*The more attentive and precise you are in describing the visions, the greater the number of those who come to Me.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-004.htm#ReasonBook EMV 45]</ref>
*How Maria Valtorta proceeds: her different works on behalf of Jesus (dictations, visions, ...)<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-021.htm#WorksMariaValtorta EMV 58]</ref>
*Jesus corrects errors made by Maria Valtorta in transcriptions.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-072.htm EMV 105]</ref>
* Instructions to Maria Valtorta on the necessity to report the slightest detail of her visions.<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-099.htm#Details EMV 236]</ref>

* I affirm consciously that what I write, because I see or hear it, I write while I see or hear it.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-051.htm#VisionsValtorta EMV 361]</ref>

==In other works by Maria Valtorta==
===[[Notebooks of 1943]]===

* [https://www.maria-valtorta.org/Quaderni/430827.htm '''Catechesis of August 27'''] : The dictations do not contradict each other. One must know how to read them with [[Faith, conviction|faith]] and a simple [[Heart]] (p. 261).<ref>[https://www.maria-valtorta.org/Quaderni/430827.htm Catechesis of August 27, 1943]</ref>
* '''[https://www.maria-valtorta.org/Quaderni/431026.htm Catechesis of October 26]''' : One of the things those who judge your case with too little faith and too much of that humanity which rationalism makes hostile and incredulous towards the admirable and free works of God should examine is the difference in tone of my communications. That should be a proving point. But, since nothing contradicts more than disbelief, and nothing alters the divine reality more than the spirit of the world, this will be an obstacle on which those who cannot set sail for the high sea of faith in God will stumble and who prefer to stay close to solid ground, in the shallows of their rational science and spiritual aridity. They will say that, while one of the tones I use is solemn and hieratic, tinged with antique nuances, the other is more familiar, more human and more modern. What seems to convict you in their eyes is in fact undeniable proof of your sincerity.<ref>[https://www.maria-valtorta.org/Quaderni/431026.htm Catechesis of October 26, 1943]</ref>

=== [[Notebooks of 1944]] ===

* '''November 25''' : You are nothing. But I entered into your "nothing", and I said "See, speak, write." This nothing has become my instrument. What is mine is always consecrated and must be treated as such (p. 616).

===[[Notebooks from 1945 to 1950]]===
*'''December 19, 1945''' : Know that I adapt the manifestations to the environment and the purpose for which I caused them. You had the Mission to be a worldwide voice. You must sing the hymn of Mercy and Love, of Wisdom and Perfection, for all ears and all [[Heart|Hearts]], for all intelligences and all Souls. That is why, after preparing you for this capacity — do not take pride because everything you have, I have given you for this Mission, even the illness, even your solitude, absolutely everything —, I made you a perfect "voice," a giant, you who are a pygmy. But it is not you, it is I in you. So I am the giant, my little Christopher who carries the [[Christ, Messiah, Christianity, Parousia|Christ]] but is also carried by him (p. 116).
*[https://www.maria-valtorta.org/Quaderni/460121.htm '''Catechesis of January 21, 1946'''] : - Jesus resumes instructions for disseminating the work and reproaches failings. He cannot allow the work to be treated as a joke. - Jesus did not follow the chronological order of the Gospel to communicate the visions. - Maria Valtorta can do nothing from herself. - Lesson to [[Father Romualdo Migliorini and Maria Valtorta|Father Migliorini]] on his actions. - There are two supernatural: that which comes from God and that which comes from the Enemy of God. When I instruct, everything metamorphoses in the instructed person. - False mystics indulge in pride of being "someone". - God withdraws from the trinkets of holiness. - Romualdo, beware of the flashy.<ref>[https://www.maria-valtorta.org/Quaderni/460121.htm Catechesis of January 21, 1946]</ref>
*[https://www.maria-valtorta.org/Quaderni/460602.htm '''Catechesis of June 2, 1946'''] : - Jesus entrusts the work to the order of the [[The Servites of Mary and Maria Valtorta|Servites of Mary]] - What Jesus wants for the work. Distribute this bread: How? - The work on the work is not yet finished. Publish with approval of the [[Church]].<ref>[https://www.maria-valtorta.org/Quaderni/460602.htm Catechesis of June 2, 1946]</ref>
*[https://www.maria-valtorta.org/Quaderni/470128.htm '''Catechesis of January 28, 1947'''] : - Seeing God is possible for all simple just persons - Reproaches to the Servites of Mary in charge of the work - The work has been scrupulously scrutinized.<ref>[https://www.maria-valtorta.org/Quaderni/470128.htm January 28, 1947]</ref>
*[https://www.maria-valtorta.org/Quaderni/Temptation.htm#NotConsent '''Catechesis of February 18, 1947'''] : - This book ([[The Gospel as It Was Revealed to Me|The Gospel as It Was Revealed to Me]]), it is me. Not only did I dictate and explain it, but I live it, present myself to you as I was when I was mortal - I am the eternal Word, the Word full of wisdom who accomplishes a new work of love and salvation out of pity for all those, too many, who die of spiritual starvation, who perish because they do not know me.<ref>[https://www.maria-valtorta.org/Quaderni/Temptation.htm#NotConsent Catechesis of February 18, 1947]</ref>
*'''[https://imitationjesuschrist.forumactif.com/t19p330-les-cahiers-de-maria-valtorta#14399 Catechesis of December 6, 1947]''' : What happens in these cases? Some passages are interrupted and some sentences omitted. The spokesperson tries to remember them while following me — me or other voices —, to add them once the vision is finished. But when he does, he no longer succeeds exactly and forgets the words spoken or else writes them badly, not as they were dictated (p.441). […] It is then that the Master comes to his aid. That is why we come to the aid of God's instrument, we complete the passages that remain interrupted, fill the gaps of sentences or sayings anew, from beginning to end, those passages that the will, good but ignorant, of the spokesperson has altered, and we reconstruct the lessons as they were given and heard. It follows — and I order you to Believe it — that the Work reports exactly my thought, my acts, my manifestations, as well as the words and acts of [[Virgin Mary|my Mother]], the Twelve, and all who surrounded me and surrounded us all. Accept the Work calmly as I have given it to you. It is right, and it is supernatural (p.442). […] If the [[Satan|demon]] does not try to corrupt the words of the Work by spitting its venom on it, it is also because it is aware it would be a useless task, since I watch and protect my Word as my instrument. Moreover, I have set limits to the Destroyer that the Accursed cannot cross (p. 443). […] It is also said and established that, although the revelation made by God to a Soul chosen for a supernatural and extraordinary Mission is always perfect, it may nevertheless be interpreted and reported with secondary errors by the creature, and this is because divine or heavenly perfection mixes and is confused with the insufficiency of the creature, so that some details may be altered. This is why I watch over it, just like the guardian angel of little John, to restore the thought as it was dictated and when it was interrupted by external causes and then involuntarily badly restored by the spokesperson. But I repeat: as it was delivered to you, the Work reports the exact and complete truth of my teaching (p. 444).<ref>[https://imitationjesuschrist.forumactif.com/t19p330-les-cahiers-de-maria-valtorta#14399 Catechesis of December 6, 1947]</ref>
*'''January 6, 1948:''' These are not pages intended for them. I order you to remove them from here and make a separate booklet to give to whom you know, in the way you know. They have received what was necessary to obtain approval of Jesus' Work. The rest is a treasure that must be deserved. Some have deserved it by having done our will on you with perfect charity and without the slightest claim on His work towards you. There is also another reason of divine Providence that justifies this order. (p. 472).
*'''March 1949''' : The book of which I am the author and you the one who formed its body with so much suffering […] In modern scientific terms, they (the skillful detractors) want to treat you as a psychopath. […] Do they not know that, generally, one judges according to what one is oneself? The psychopath – I would rather say lunatic, to use the old term – is a splendid ground for Satanic invasions. He is almost always in relation with the diabolical, loves it and shows certain signs: habit of lying, pride, disobedience, sensuality. Are these elements found in you? (p. 513)
* [https://www.maria-valtorta.org/Quaderni/490816.htm '''Catechesis of August 16, 1949'''] : - Jesus makes severe reproaches to the deniers of the work - They have received all the proofs needed - Do not commit blasphemy Against the Spirit - Do not do as they do - Even now they neither call Me nor recognize Me.<ref>[https://www.maria-valtorta.org/Quaderni/490816.htm Catechesis of August 16, 1949]</ref>

=== [[Book of Azarias]] ===

* '''Book of Azarias, 3rd Sunday of Advent''' : If therefore you hear these words in your Heart, it is a sign that you hear the divine conversations of The Holy Trinity. If you hear me speak, it is therefore a sign that I am in you with my love. So even if it really was your Heart that suggested these thoughts which then you write, it is a sign that your Heart is full of God, for "It is from the heart of man that what comes out of his mouth proceeds." Now if your Heart puts divine or supernatural thoughts, visions, and words in your mouth and in your mind, it is a sign that your Heart is holy, that your Heart contains only love, justice, heavenly things, it is a sign that your conversation is in heaven and that you live in heaven with your spirit having heaven enclosed within you.

== Notes and references . ==
[[Category:Introduction to the work]]
[[Category:Authenticity of the work]]
<references />
[[Category:Themes]]

==Notes and references==

Face and Appearance of Jesus

2026-04-27T04:50:32Z

Mloparco: Translated from French wiki via n8n automation

{{Other|See also:|Jesus}}
[[File:VisageReconstitueLavere.jpg|thumb|Face of Jesus reconstructed by [[Jean-François Lavère]] from the [[:File:Shroud_of_Turin.jpg|Shroud of Turin]] and Veronica's veil. Study published in ''Chrétiens Magazine'', No. 268, April 2014.]]
Whether it comes from private [[Apparitions]] throughout History, or is passed down by millennial tradition, the Face of the [[Christ, Messiah, Christianity, Parousia|Christ]] is known in its main features. It is probably these constant manifestations that give the similarities in the [http://seigneurjesus.free.fr/portraitmiraculeux.htm historical portraits of Jesus]. Their number indicates that it is difficult to move from the reality of a vision to its representation by a third party. The disappointment of St. Faustina Kowalska is well known when she saw the portrait of [[Jesus]] [[Mercy, merciful|merciful]] painted under her guidance. Every representation is evocative and approximate because it cannot truly capture what the [[Eye, gaze|gaze]] or gestures convey.

Under these conditions, what can the visions of [[Maria Valtorta]] bring? First, to confirm or not the most popular portraits, then to complete them with specific details and, across time and space, lead to the recognition of Jesus.

==The Face of Jesus==

===Restored by the artist===
These two drawings were made by [[Lorenzo Ferri]] under the direct guidance of Maria Valtorta. She subsequently hung above her bed the one of the living Jesus. These two portraits can therefore be considered similar to the Faces she saw in her visions. What strikes in the portrait of the living Jesus is the emphasis on the gaze. Indeed, in the work, as in the Gospel, this gaze truly reflects the feelings of Jesus.

Later, Lorenzo Ferri represented Christ in a wax high-relief. Lorenzo Ferri's illustrations were published in ''[[Valtorta and Ferri]]'', CEV ed., 2012 (334 p.).
{| class="wikitable"
|+
! colspan="2" |Faces OF Jesus SEEN BY Maria Valtorta
|-
| colspan="2" |'''Living Jesus'''
|-
|[[File:JesusVivantFerri.jpg |400px|thumb|center|L. Ferri/Maria Valtorta/Fondazione Erede di Maria Valtorta]]
|[[File:JesusVivantCireFerri.jpg|400px|thumb|center|L. Ferri/Maria Valtorta/Fondazione Erede di Maria Valtorta]]
|-
| colspan="2" |'''Dead Jesus'''
|-
|[[File:JesusMortFerri.jpg|400px|thumb|center|L. Ferri/Maria Valtorta/Fondazione Erede di Maria Valtorta]]
|[[File:JesusMortCireFerri.jpg|400px|thumb|center|L. Ferri/Maria Valtorta/Fondazione Erede di Maria Valtorta]]
|}

===The Face from the Shroud of Turin===
Maria Valtorta affirms that the Jesus of her visions resembles the one on the Shroud of Turin. In her ''[[Autobiography]]'', page 199, she writes after receiving, very early in her youth, the first visions of Jesus:<blockquote>I searched in all art and sacred objects magazines for a Face of Jesus that looked like the one I saw. But I never found it… I always see Jesus with the same Face, the same stature, the same hands… When you gave me, Father<ref>Father [[Romualdo Migliorini and Maria Valtorta|Romualdo Migliorini]], her confessor.</ref>, this book about the holy shroud, I was shaken because, despite the alteration due to the [[Pain, Suffering, To Suffer|sufferings]] endured, I recognized this Face, this stature, these hands…</blockquote>In one of her comments, Jesus confirms the authenticity of the [[Relics]] and indicates a way to verify it:<blockquote>"Veronica's veil is also a stumbling block for your skeptical mind. [[Man, Humanity, Human|Rational men]], lukewarm, with wavering [[Faith, conviction|faith]], you who proceed by dry analysis, compare the Face of the Veil to that of the Holy Shroud. One is the face of a living man, the other that of a dead man. But the length, width, somatic features, shape, characteristics are identical. ''Superimpose the images'', you will see that they match. It is I. I wanted to recall how I was and what I became out of [[Love, Charity, To Love|love]] for you. If you were not lost men, Confessiongles, these two Faces should suffice to lead you to love, to [[Repentance, Remorse|repentance]], to [[God]]."<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-022-2.htm#CEV63707 EMV 637.7]</ref></blockquote>[[Jean-François Lavère]] carried out this superposition recommended by Jesus from Veronica's veil<ref>Veronica's veil (Nikê in the work) is honored in the 6th station of the Way of the Cross even if the Gospel does not mention it. Out of pity, the disciple wipes the Face of Jesus carrying his cross. The cloth miraculously preserves the portrait of the wiped Face. The certain history of Veronica's veil begins during the pontificate of John VII in 705. On November 23, 1011, Pope Sergius consecrated an altar and a reliquary for it in the Vatican. From the 13th century until the 18th century, the veil's exhibitions were continuous, then the image became practically invisible. Fortunately, around 1615 Domenico Fetti made a [https://www.maria-valtorta.org/Publication/TOME%2009/SainteFaceFetti.jpg painting] which is certainly one of the most faithful reproductions of the veil as it could be seen four centuries ago. The veil is kept at Saint Peter's in Rome in the loggia of the Saint Veronica pillar.

It should not be confused with the Manoppello veil.</ref> or the Holy Face by Domenico Fetti and the Face of the [[:File:Shroud_of_Turin.jpg|Shroud of Turin]].
Veronica's veil or [[Nike (Veronica)|Nikê]] in the EMVs: She knows Jesus well. She heard about him through his [[Disciples]] and then decided to put her life and possessions at the service of Jesus' [[Poor, Poverty|poor]], which he accepted. Nike acquired a house in [[Jerusalem]], to be close to him and host him with his Disciples whenever they came for the Jewish feasts. At Calvary, she gives the veil to Christ who wipes his Face soaked with sweat and blood.<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-028.htm#CEV60809 EMV 608.9]</ref> Later, when she sees by [[Miracles, wonders and signs|miracle]] the Face of Jesus appearing on it, she brings it to the Virgin on the night of Good Friday.<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-033.htm#CEV601219 EMV 612.19-20]</ref> This will be a tremendous support for [[Virgin Mary|Mary]] during these terrible moments for her, between the [[Cross, To Crucify, Crucifixion|death]] of Jesus on Friday at 3 p.m. and his [[Resurrection, The Resurrected|Resurrection]] on Sunday morning.

Thirty points were said to be necessary to merge the two portraits. Three were enough. Here is the astonishing result.
{| class="wikitable"
|+
!Face RECONSTRUCTED BY J.-F. LAVÈRE
|-
|[[File:VisageReconstitueLavere.jpg|494px|thumb|center|Study published in ''Chrétiens Magazine'', No. 268, April 2014.]]
|}

==The appearance of Jesus==
Several descriptions given by [[Maria Valtorta]] allow us to make an approximate representation of Jesus:

*during his public life
*after his Resurrection
*during the catecheses given to Maria Valtorta.
*in Glory "seated at the right hand of the Father"

===Jesus of the public life===
Jesus is tall. He is a head taller than his mother; and "a head and neck" taller than his favorite disciple: [[John of Zebedee the Apostle|John]]. He must have measured approximately 1.80 m (5 ft 11 in). Among the apostolic group, only [[Judas Iscariot the Apostle|Judas]] has an equivalent height. Lorenzo Ferri, in his life-size reconstruction of the Shroud of Turin, gives 1.87 m (6 ft 1 in) for Jesus' height.

He has long hands. Maria Valtorta, during a vision of the Public Life, is intrigued by the healing power of his hand. Jesus then offers it to her and answers her question:<blockquote>"Master, what is in your hand that everything is repaired, healed or changed in appearance when you touch it?" - "Nothing, my daughter, except the fluid of my immense love. Look at my hand, observe it."

I take it with reverence, by the fingertips, on the fingertips. I dare no more because my [[Heart]] is about to burst. I have never touched Jesus. I have been touched by him, but I would never have dared. Now, I touch him. I feel the warmth of his fingers. I feel his smooth skin, his very long nails (not that they are badly cut, but their shape on the last phalanx is long). I see his large, slender fingers, his strongly concave palm; I notice that the metacarpal is much shorter than the fingers; I observe the lace of veins at the beginning of the wrist.<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-085-2.htm#CEV39608 EMV 396.8]</ref></blockquote>
Jesus has "long combed hair, blond-red<ref>Maria Valtorta speaks of coppery blond, darker for Jesus and lighter for the Virgin Mary. David, ancestor of Jesus through his mother, was redhead or blond, as the word ‘admoni’ in Hebrew can mean either. The fact that the Bible notes David "had beautiful eyes" (1 Samuel 16:12) may also mean his eyes were blue, an uncommon color, like his Hair.</ref>. Ivory white complexion, dark blue eyes, simple but majestic clothing." Judeans and Galileans differ on hairstyle: Long hair for Galileans, short hair for Judeans. Lorenzo Ferri made a portrait of Jesus based on Maria Valtorta's indications (see above).

The text below was part of the old 1985 edition, but no longer part of the 2017 edition. It is indeed included in the "Notebooks of 1944" on the date of April 7: '''Details of Jesus' physique''': <blockquote>"And I lost myself in contemplation of his Face, observing the smallest details. And I repeat it once more. The hair parted in the middle of the head and falling in long locks on the shoulders, curled over the length of a palm, then ending in true curls. Shining, fine, well combed, of a vivid blond color which, especially at the tips of the curls, has a clear copper tone. A very high, very white, smooth forehead, slightly hollow temples on which azure veins cast a slight shadow of indigo that shows through the very white skin, that particular white of some individuals with red blond hair: a milk-white shade tending somewhat towards ivory but with a trace of azure, a very delicate skin that seems that of a white camellia petal, so fine that the faintest vein shows through and so sensitive that every emotion expresses itself by a more intense paleness or a more vivid redness.

But I have always seen Jesus pale, only slightly sun-colored when observing him at any time during his travels in Palestine. Mary, on the contrary, is whiter because she lived more secluded at home and her white is more rosy. Jesus is ivory white with azure reflections. The nose is long and straight, slightly curved toward the eyes, a very fine and well-shaped white nose. The eyes are deep, very blue, the color I have often described as very dark sapphire. Thick but not overly so eyebrows and eyelashes, long, blue, light brown but with a golden sparkle at the tip of each hair. Mary's are, on the contrary, very light brown, finer and less thick. Maybe they appear so because they are much lighter, so light they are almost blond. Jesus has a regular mouth, rather small, well-shaped, very similar to that of the Mother, with lips of decent thickness, neither too thin to avoid seeming serpentine, nor too protruding. In the middle, they are round and form a beautiful curve; the edges almost disappear, making the beautiful mouth seem smaller, with a healthy red that opens on a regular, strong dentition, with rather long and very white teeth (...)

Cheeks are thin but not emaciated. The oval is very narrow and elongated but very white, with cheekbones neither too prominent nor too recessed. The beard, thick on the chin and splitting into two curly points, surrounds without covering the mouth down to the lower lip and goes up, getting shorter, towards the cheeks where, at the corners of the mouth, it becomes extremely short, merely leaving a shadow recalling copper dust on the pallor of the cheeks. Where it is thick, it is a dark copper color: a dark red blond. Likewise, the mustache is not too thick and kept short, barely covering the upper lip between the nose and the lips and stopping at the corners of the mouth. The ears are small, well-formed and close to the head, not at all protruding."<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-027.htm#CEV60706 EMV 607.6]</ref></blockquote>

Details on Jesus' appearance abound throughout the work, but he is described more extensively here:<blockquote>"Jesus is never frowning, but always perfectly dignified. He has neither excessive gaiety nor a gloomy demeanor. He sometimes bursts out in a hearty laugh but immediately regains his serenity. His smile is inimitable. [[Sadness, Overwhelm|Sadness]] and [[Work, Toil, Fatigue|fatigue]] do not erase his inner [[Peace]], even at the moment of the [[Passion (Redemption)|Passion]]. Whether he speaks or moves, he never does anything hastily. His voice is between tenor and baritone. His tones vary according to the situation."<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-106.htm#CEV24302 EMV 243.2]</ref></blockquote>
Walking and preaching by day, [[To Pray, Prayer, Supplication|often praying]] much of the night, Jesus does not seem affected by hunger, thirst, heat, cold, or harsh seasons.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-040.htm#ResistanceJesus EMV 579.1-10]</ref>

===The Resurrected Jesus===
According to Maria Valtorta, the resurrected Jesus is both the same and different. This may explain some difficulties his close ones had in recognizing him in his glorified body. The description is mainly made in<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-016.htm#CEV63002 EMV 630.2]</ref>.

===Jesus of the Catecheses===
Maria Valtorta does not only have the historical vision of Jesus. She sees and observes him when he appears to speak with her and dictate catecheses.<blockquote>"Jesus is here, with his usual garment of white wool, an ivory-tinged white, so different in weight and hue from the dazzling garment that seems to be made of immaterial linen, so white that one would say it is woven of threads of light, which covers him in [[Paradise, Heaven|Heaven]]. He is here with his beautiful, long, slender hands, old ivory white, with his pale, elongated Face where his dominant and gentle dark sapphire eyes shine between thick eyelashes of a chestnut shining with red blond. He is here with his long, soft blond hair, a more vivid reddish blond on the highlighted parts and darker in the depths of the folds."<ref>[https://www.maria-valtorta.org/Quaderni/440607.htm#Aspect ''The Notebooks of 1944'', notes of June 7]</ref></blockquote>

===The Glorious Jesus of Paradise===
In a vision of January 10, 1944, Maria Valtorta describes the [[Glory, To Glorify|glorious]] Jesus—not the Jesus-Master she usually sees in her historical visions or the one who speaks with her, but the majesty of the Second Person of the [[Saint, Holiness, Sanctification|Holy]] [[The Holy Trinity|Trinity]]:<blockquote>"I saw Jesus. Not the Jesus-Master I usually see. But Jesus as king. He was dressed in white, but his garment was luminous and extremely white, like that of Mary. This garment seemed made of [[Light, Lamps|light]]. He was extraordinarily white, vigorous, imposing, perfect, radiant. In his right hand—he was standing—he held his scepter, which is also his banner."<ref>[https://www.maria-valtorta.org/Quaderni/440110.htm#VisionJesus Catechesis of January 10, 1944]</ref></blockquote>

==Notes and references==
[[Category:Medicine and anatomy]]

<references />

Virgin Mary

2026-04-27T04:50:30Z

Mloparco: Translated from French wiki via n8n automation

{{Other |See also:|Immaculate Conception of Mary|Assumption and Dormition of the Virgin Mary}}
[[File:"FILENAME_0"|thumb|Drawing of the Virgin Mary during the Annunciation by [[Lorenzo Ferri]] According to the indications of [[Maria Valtorta]]. Source: documentary collection of the [[Maria Valtorta Heir Foundation]].]]
[[Son, daughter(s)|Only daughter]] of [[Joachim, father of the Virgin Mary|Joachim]], descendant of David, and of [[Anne of Aaron, mother of the Virgin Mary|Anne]], descendant of Aaron, Mary is of a ''royal and priestly house''. <ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-020.htm#CEV01306 EMV13.6]</ref> The royal ancestry is confirmed at the Annunciation by the [[Angels|angel]] Gabriel: "''The Lord [[God]] will give him (to Jesus) the throne of David his father.''"<ref>[https://bible.catholique.org/evangile-Salton-saint-luc/3240-chapitre-1#v_31 Luke 1:32]</ref> [[Jesus]] has only one earthly ancestry: Mary.

Mary was born in [[Nazareth]], on Saturday, September 8, year -21 of the old Julian calendar, according to the deductions of Jean Aulagnier, exegete of Maria Valtorta<ref>"With Jesus day by day" – Résiac Editions – F 53150 – 1994 – Page 22. Jean Aulagnier extracted from the work of Maria Valtorta all details allowing to place scenes in time and space (for example: the day before, five days later, the Neighbor Sabbath, etc.), then all calendar, climatic or astronomical data (for example: the second quarter of the moon of Ziv, under this April sun, at the beginning of spring, etc.), the feasts mentioned (Passover, the Tabernacles, the Dedication, etc.) and others. All these elements provided sequences of events which, compared to known historical data, allowed to reconstruct the calendar "day by day". See the introduction of the work and the numerous methodological appendices.</ref>, but no date is advanced in the work. According to Salton, [[Maria Valtorta]], the Virgin Mary was born at the end of a long sultry summer evening. An extraordinary [[Violence]] storm is followed by a rainbow "''which seems to surround the whole land of [[Israel, Jewish people|Israel]]''"<ref>The rainbow refers to the symbolism of its appearance after the flood. It is an attribute of Mary (see "''A biblical symbol revisited by Maria Valtorta''" later in this article).</ref>. A star "''huge as a diamond''" appears<ref>This phenomenon refers to the Marian title of Mary, "star of the sea", taken up by a very old hymn "''Ave, maris stella, Dei Mater alma, Atque semper Virgo, felix coeli porta.''" This symbolism has been taken up by several popes including Benedict XVI. In the encyclical ''Spe Salvi'' (2007), he deepens this symbolism: life is a "voyage on the sea of history, often dark and stormy", and Mary is the "Star of Hope" by her "Yes" to God, opening the door of the world to the Incarnation. She thus becomes the "living Ark of the Covenant", guiding toward Christ, supreme light.</ref> while the sun has not yet set, then the full moon<ref>See [https://www.aelf.org/bible/Ap/12 Apocalypse 12:1].</ref> "''while there are still three days missing to reach it''".<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-007.htm#CEV00504 EMV 5.4].</ref> A blossoming of flowers symbolically greets her birth.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-038.htm#NaissanceMarie EMV 577.6].</ref>

These signs follow an unusual conception: [[Anne of Aaron, mother of the Virgin Mary|Anne]], her mother, was barren and already elderly<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-005.htm EMV 4].</ref> when she made with Joachim a vow to the Lord: the child, which they asked [[God]] to grant them, would be [[Consecrated, Religious Vows|consecrated]] to the Lord. She would be a girl humanly conceived, "''born of human procreators.''"<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-025.htm#CEV01709 EMV 17.9].</ref> [[Jesus]], in one of his comments, mentions it: "''It is not necessary to be [[Virgins, Virginity|virgin]] to be [[Chastity, celibacy|chaste]].''"<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-004.htm#CEV00309 EMV 3.9]. I have not found, in Maria Valtorta, any element suggesting that Mary was conceived by Anne and the Holy Spirit as the Protoevangelium of James, an apocryphon of the II century, implies. All confirms on the contrary a human paternity, but of "just and religious" parents. When Jesus speaks of his grandparents, he speaks of Joachim and Anne.</ref>

At the age of fifteen, she is betrothed to [[Joseph of Jacob, Saint Joseph|Joseph]], from [[Nazareth]] and of royal race like her. Three months later, she is pregnant through the action of the [[Holy Spirit, Paraclete, Spirit|Holy Spirit]], of Jesus, her only [[Children, Childhood|child]]. The spouses had only celebrated the first step of their marriage<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-020.htm EMV 13]</ref>, thus they do not yet live together.<ref>Among the Jews, at the time of Jesus, the marriage took place in two distinct stages: By "'''legal marriage'''", with a legal act. The future husband often offered an annWater to the fiancée, saying: "Behold, you are consecrated to me." At this stage, the Woman legally became “reserved” to her future husband: any relation with another man was forbidden, and only a divorce or death could dissolve this commitment. It was a legal marriage, but incomplete. Despite this sanctification, the spouses did not yet live together, nor were allowed to consummate their union before the '''complete marriage or cohabitation''': then, the bride was brought to the husband's house and the couple could then live together and consummate their marriage legally. Only then was the union completed and fully recognized.</ref> This precipitates the 2nd step of the [[Union, Marriage, Unity|marriage]] that Joseph had delayed (<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-042.htm#P157 EMV 26.5]</ref>-<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-038.htm#CEV57707 EMV 577.7]</ref>) following the mutual exchange of [[Chastity, celibacy|chastity]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-019.htm#CEV01207 EMV 12.7].</ref> She becomes a widow at the age of 45<ref>In [https://www.maria-valtorta.org/Publication/TOME%2001/01-071.htm#CEV04208 EMV 42.8], it is specified that she devoted "thirty years of a faithful life" to Joseph to whom she had been married at the age of fifteen.</ref>, and then devotes herself entirely to Jesus who begins his Public Life. She is his support and unwavering refuge during the three years of his [[Apostolate, Zeal|apostolate]].

After the terrible [[Passion (Redemption)|Passion]] she lives beside her Son, and the Ascension<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-023.htm EMV 638]</ref>, she withdraws into the solitude of the house of [[Gathhsemane]] accompanied only by the apostle [[John of Zebedee the Apostle|John]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-027.htm EMV 642]</ref> It is there that she devotes herself to the consolidation of the nascent and [[MarTyre, MarTyredom, Persecutions|persecuted]] [[Church]]. It is also there where, leaving to John her spiritual Testament, she experiences her "death" ([[Assumption and Dormition of the Virgin Mary|Dormition]])<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-035.htm EMV 649]</ref>, followed a few days later by her glorious [[Assumption and Dormition of the Virgin Mary|Assumption]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-036.htm EMV 650]</ref>
Her earthly end occurs in [[Jerusalem]], Mary is about 70 years old.<ref>Jesus specifies, in [https://www.maria-valtorta.org/Publication/TOME%2001/01-069.htm#P266 EMV 41.12], that Mary remained on earth "twenty-one years" after his Ascension. All added clues therefore lead to an age of about 70 for Mary. According to Maria Valtorta, Mary never went to [[Ephesus]]. She remained continuously in Jerusalem, at Gathhsemane, even during the rising persecutions.</ref>

==Character and Appearance==

===Portrait of earthly Mary===

Mary has soft blond Hair<ref>''[[Notebooks from 1945 to 1950|Notebooks from 1945 to 1950]], December 28, 1947''.</ref> and a clear, angelic voice.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-036.htm#CEV34807 EMV 348.7].</ref> She resembles her father Joachim. Maria Valtorta describes her characteristic features thus:<blockquote>"the pale color of the Face, the azure blue ([[Eye, gaze|eyes]]) and the blond Hair which appear on the forehead, under the veil".<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-014.htm#CEV05202 EMV 52.2].</ref></blockquote>Mary is quite short: in a gesture of tenderness, "''she rests her head on top of her Son's chest''". So she must have been about 1.55 m tall.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-020.htm#CEV05702 EMV 57.2]. This height is deduced from the height of a head and neck (those of Jesus), removed from the human height given by the Shroud of Turin (1.80/1.87 m). Vicka, one of the visionaries of Medjugorje, estimates the height of the Virgin Mary at "1.65 m, like me", i.e. 10 cm taller.</ref> In her writings dated December 31, 1947, Maria Valtorta notes:<blockquote>"Mary's height: if I compare her to Jesus, next to whom I often saw her, I would give her 1.65 m at most, because the top of Mary's head reaches Jesus' shoulders. But to us modern men she appears taller than she actually is, because of her clothes which reach down to the ground. It is known that long clothes make one look taller".<ref>''[[Notebooks from 1945 to 1950]]'', text of December 31, 1947, page 462. After comparing her own [[Visions and Dictations of Maria Valtorta|visions]] to the account of the Apparitions of Tre-Fontane (p. 461), she estimates Mary's height. 1.55 m is an estimation that is personal and intuitive. We estimated Jesus' head and neck height at 25 cm, but the estimate of 1.65 m is quite plausible if one estimates Jesus' height at 1.87 m as [[Lorenzo Ferri]] did based on the reconstruction of the body contained in the Shroud of Turin.</ref></blockquote>Maria Valtorta notes that between the young girl of the [[Annunciation]] aged "''fifteen at most to see her''"<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-023.htm#CEV01601 EMV 16.1].</ref> and the mother nurturing her son, thirty-two years later, her Face has not been altered by [[Age]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-036.htm#CEV34807 EMV 348.7].</ref>

Moreover, in the Catechesis of December 28, 1947<ref>[https://www.maria-valtorta.org/Quaderni/471228.htm#Ressemblances Catechesis of December 28, 1947]</ref>, Mary comments on the resemblance of certain human representations and descriptions made from [[Apparitions]].

===Mystical portrait of Mary===
The [[Soul]] [[Immaculate Conception of Mary|immaculate]] of Mary is described in two ways: by her very nature and by her infusion.
In the [[The Work Given to Maria Valtorta|work]] of [[Maria Valtorta]], Jesus attributes to Mary the [[Prophet, Prophecies|prophetic]] description made by their "''ancestor Solomon''" in his Proverbs:<blockquote>"God possessed me at the beginning of his works, before the [[Creation, Creatures, Genesis, Theory of Evolution|Creation]]... Always in [[Joy, happiness|joy]], I played continually in his Presence. I played in the [[World, society, the Earth, the universe|universe]]."<ref>[https://bible.catholique.org/livre-des-proverbes/4475-chapitre-8#v_21 Proverbs 8:22-31] reported in [https://www.maria-valtorta.org/Publication/TOME%2005/05-036.htm#CEV34810 EMV 348.10]. The thesis that this passage from Proverbs applies to the Virgin Mary is explained by Marie d'Agréda (1602-1665) in the ''Mystical City of God'', [https://www.bibliotheque-monastique.ch/bibliotheque/bibliotheque/saints/marieagreda/tome01/introduction.htm#_Toc31536654 Book 1, Chapter 5, § 52 and following] and defended by Dom Prosper Guéranger, Abbot of Solesmes, in his famous ''Liturgical Year'' for the date of December 8.</ref>
</blockquote>At the time of her infusion, Mary's Soul is protected from the bite of [[Satan]]: <blockquote>"The announcing [[Angels|Angel]] (Gabriel) collected from the Divine [[Fire]] the immaculate spark which was the Soul of the Eternal Child, and enclosing it in a circle of angelic flames, those of his spiritual love, he brought it to earth in a house, in a womb."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-103.htm#ImmaculeeConception EMV 136.16].</ref> </blockquote>The day before the [[Transfiguration]], Jesus reveals to his Apostles the true Face of Mary his mother: <blockquote>"You, you see a Woman. A Woman, who by her [[Saint, Holiness, Sanctification|holiness]], seems different to you from others, but whom you really see as a [[Soul]] wrapped in [[Flesh, meaning|flesh]], like all [[Woman|Women]] her sisters. But now I want to unveil the Soul of my Mother, her true and [[Eternity, Eternal|eternal]] [[Seduction, Beauty, Charm|beauty]]".<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-036.htm#CEV34809 EMV 348.9].</ref> </blockquote>He then describes:<blockquote>"the Woman in whom there is no stain, the unique [[Creation, creatures, Genesis|Creature]] who did not cost a wound to the [[Redemption, Salvation, Redeemer|Redeemer]]".<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-036.htm#CEV34811 EMV 348.11].</ref></blockquote>Then he addresses "''the second Transfiguration of Mary, the Chosen of God"'' and recounts the intimacy of the [[Annunciation]], thus giving many witnesses the details reported by Luke.<ref>[https://bible.catholique.org/evangile-Salton-saint-luc/3240-chapitre-1#v_25 Luke 1:26-38]</ref>

===Heavenly portrait of Mary===
Maria Valtorta benefits from numerous comments from Jesus or Mary. This intimacy allows her to describe precisely aspects and clothing<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-030.htm#CEV02003 EMV 20.3].</ref>:<blockquote>"I stay with the Mother near me, visible to my inner vision, with such clarity that I can make her portrait: the light pink of the cheek, a little chubby but pleasantly soft, the bright red of the small mouth and the gentle radiance of her azure (azuro) eyes under the dark blond of the eyelashes.

I can say how the Hair which part at the top of the head fall pleasantly in three waves on each side down to halfway cover the small pink ears and disappear with their light gold behind the veil that covers the head. […] I can say that the garment is tight at the neck by a sheath through which slides a cord whose ends form a loop in front at the root of the neck, how the garment is tightened at the waist by a bigger cord, still of white silk, which descends with two tassels on the sides.

I can go as far as saying that the garment tightened at the neck and at the waist makes seven gently rounded folds on the chest, the only ornament of her very chaste habit. I can say the impression of chastity that emanates from Mary's aspect, from her shapes so delicate and so harmonious that make her angelically Woman".</blockquote>This heavenly Mary is close to the earthly Mary: even if Mary experienced death (Dormition), she was taken up in Soul and body during her Assumption.<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-036.htm EMV 650]</ref>

==Apostolic Journey==

===Mary as a child===
<blockquote>"My Mother was the Child of the [[Temple]] from the Age of three to fifteen and hastened the coming of the [[Christ, Messiah, Christianity, Parousia|Christ]] by the force of her [[Love, Charity, To Love|love]]"<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-103.htm#Annunciation EMV 136.6].</ref>-<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-016.htm EMV 10]</ref> says Jesus.</blockquote>It is indeed following the [[Consecrated, Religious Vows|vow]] made by her sterile parents that Mary was entrusted to the Temple of [[Jerusalem]] until her nubile age. It is one of the privileges of young girls of royal blood.<ref>The priest [[Zacharias, father of John the Baptist|Zacharias]], her cousin by Covenant:

"''The time comes to its term and the mothers of the descendants of David must take care to consecrate their daughters to the Temple, since it is from a virgin of the race of David that the Messiah will come, because of the decline of faith, the places reserved for virgins are empty''"([https://www.maria-valtorta.org/Publication/TOME%2001/01-013.htm#CEV00803 EMV 8.3]).</ref>

This [[Consecrations|consecration]] is pronounced during the presentation of Mary (Purification of Anne) and executed three years later. Young Mary makes a joy of it. To those skeptical about such arrangements, Jesus, in a comment, recalls known early cases.<ref>Imelda Lambertini – Rose of Viterbo – Nellie Organ – Antoinette Meo ([https://www.maria-valtorta.org/Publication/TOME%2001/01-012.htm#CEV00707 EMV 7.7]).</ref>

It is the high priest [[Simon Boetos, the High Priest|Simon Boethos]] who Homele her and entrusts her to the mistress of novices, [[Anna of Phanuel|Anne of Phanuel]]. Maria Valtorta does not mention the high priest’s name, but cross-references allow conjecture. However, it is good Anne the [[Prophet, Prophecies|prophetess]] of Luke<ref>[https://bible.catholique.org/evangile-Salton-saint-luc/3241-chapitre-2#v_35 Luke 2:36]</ref> who is present.

Maria Valtorta does not dwell on the occupations that the Virgin Mary and her companions would have had, probably the women's work of that time. She mainly shows us her moments of [[To Pray, Prayer, Supplication|prayer]] and [[Meditation, contemplation, prayer|meditations]].

=== Mary as a spouse ===
Approaching her fifteenth year, according to Jewish law, she must marry despite her vow of [[Virgins, Virginity|virginity]]. The high priest refers to [[God]]: the singles of the race of David each brought a branch. Only one miraculously blooms (there is still snow on the mountains): it is Joseph’s branch thus chosen among the suitors.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-019.htm#CEV01201 EMV 12.1-4]</ref>

Then come the first exchanges: Joseph confesses himself "''[[Nazirite, Nazir, Nazirite|nazirite]]''", a consecration to God that entails his [[Chastity, celibacy|celibacy]]. Mary, in [[Trust, to rely, to confide|trust]], in turn confesses her vow of [[Virgins, Virginity|virginity]]. It will be respected.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-019.htm#CEV01205 EMV 12.5-8]</ref> The high priest celebrates the betrothal as the royal ancestry of the spouses demands.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-020.htm EMV 13]</ref> One thus understands the great [[Pain, Suffering, To Suffer|pain]] of Joseph when he later discovers the first signs of Mary's [[Maternity]].

Back in [[Nazareth]], which Mary had left as a child, the fiancés live affectionately each in their own house. It is in Mary's house that the [[Annunciation]]<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-023.htm#CEV01601 EMV 16.1-4]</ref> and the [[Incarnation]] take place. The Holy Spirit, advising her to let Him justify her to her husband, Mary tells Joseph nothing<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-028.htm#CEV01808 EMV 18.8]</ref>, but informs him of the unexpected [[Maternity]] of her cousin [[Elizabeth, mother of John the Baptist|Elizabeth]] whom a "''[[Angels|messenger]] worthy of trust''" has just announced.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-027.htm#CEV01805 EMV 18.5]</ref>

Joseph takes advantage of some professional purchases to make in [[Jerusalem]] to accompany Mary to her cousin. An old trustworthy man then accompanies her to [[Hebron]], to [[Elizabeth, mother of John the Baptist|Elizabeth]] and [[Zacharias, father of John the Baptist|Zacharias]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-029.htm EMV 19]</ref>-<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-032.htm EMV 21]</ref>

Months pass thus.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-033.htm EMV 22]</ref> [[John the Baptist]] is born.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-036.htm EMV 23]</ref> At his [[Circumcision]], his father Zacharias regains speech according to Luke<ref>[https://bible.catholique.org/evangile-Salton-saint-luc/3240-chapitre-1#v_64 Luke 1:64]</ref>-<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-038.htm EMV 24]</ref>, then takes place his presentation at the [[Temple]]. It is the occasion for Joseph to come look for Mary. He helps her mount the donkey and then notices the first signs of Pregnancy. He says nothing but begins a terrible dilemma for himself. The Virgin Mary comments on this trial, in Maria Valtorta's work, using the word "Passion"<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-041.htm#CEV02509 EMV 25.9]</ref>: "''My Joseph also had his Passion. And it began in Jerusalem when he realized my state''". And it will not end until the dream where the [[Angels|angel]] reassures him.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-042.htm#CEV02602 EMV 26.2-9]</ref>

===Mary, mother of Jesus===
The census edict is posted at the door of the synagogue of Nazareth. Joseph and Mary must register in the city of David, [[Bethlehem in Judah|Bethlehem]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-044.htm#CEV02702 EMV 27.2-4]</ref> It is winter and Mary arrives at term. In Bethlehem, the inn and the other lodgings being full, they find shelter only in a kind of poor cave that serves as a stable. There is only an ox in this icy den. It is joined by the traveling donkey.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-046.htm#CEV02801 EMV 28.1-5]</ref>

Then comes the night of the [[Nativity]]<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-047.htm EMV 29]</ref>, the great night, the holy night when a cohort of [[Angels]] come to announce to the [[The Shepherds of the Nativity|twelve shepherds]] [[Peace]] for men of [[Will, Good or Bad Will|good will]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-049.htm EMV 30]</ref> But there are not yet [[Mages (the "wise" Magi)|mages]]. It is several months later that they will come.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-056.htm#CEV03401 EMV 34.1]</ref> The holy Family has then found refuge in a house, at [[Anne of Bethlehem in Judah|Anne]]'s. Zacharias the priest has come to [[Bethlehem]]. He knows that the [[Christ, Messiah, Christianity, Parousia|Messiah]] is born. For him, the [[Kingdom, Royalty, Reign|King]] of Israel can only live in the city of David and not in Galilee.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-051.htm EMV 31]</ref>

The [[Massacre of the Holy Innocents|massacre]] ordered by [[Herod the Great|Herod the Great]], the paranoid monarch, occurs. Joseph, warned of the danger in a dream, and the holy Family have just enough time to flee to Egypt via the Gaza strip.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-058.htm EMV 35]</ref> They arrive in [[Matharaea]], near Heliopolis, the current city of Cairo. They live there [[Poor, Poverty|poorly]]<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-060.htm EMV 36]</ref>, until reassuring news comes from Judea. They can then reunite, four years later, in their city of [[Nazareth]].

Jesus grows up there, taught by his mother who was educated at the Temple. She [[Teaching, Catechism|teaches]] at the same time two cousins of a similar age: [[Judas of Alphaeus (Thaddeus) the Apostle|Jude]] and [[James of Alphaeus the Apostle|James]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-064.htm#CEV03807 EMV 38.7-9]</ref>

This regained tranquility will be disturbed only by an incident and a [[Trials|trial]]: During the [[Bar Mitzvah or Coming of Age Examination|coming of age examination]] of young Jesus in Jerusalem<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-067.htm EMV 40]</ref>, at the time of the Passover, they lose track of the teenager. Mary finds him after three days at the Temple, sustaining a discussion about the Messiah with [[Hillel]] and [[Sammai, the great doctor of Israel|Sammai]], two eminent doctors of the time.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-068.htm EMV 41]</ref> Years later, Joseph dies at about 65 years old.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-070.htm#CEV04203 EMV 42.3-9]</ref> Shortly afterward, Jesus will depart for his public life.

=== Mary mother of every human being===
* '''Tearing''' of Mary's spiritual [[Spirituality, Spirit|birth]]: She says: "But, believe me, my daughter, there has never been and there will never be childbirth torment similar to my childbirth of a spiritual [[MarTyre, MarTyredom, Persecutions|Martyrdom]] of an accomplished spiritual Maternity on the hardest bed: that of my cross, at the foot of the gibbet of my Son who was dying. Which mother is forced to generate in such a way, and mix the torment of her entrails that tore apart when hearing the rasp of her [[Jesus|Creature]] agonizing with the internal tearing for having to overcome the horror of having to say: "I [[Love, Charity, To Love|love]] you. Come to me who am your Mother" to the [[To Kill, Murder, Murderer|murderers]] of her Son, who was born of the most sublime love ever seen in [[Paradise, Heaven|Heaven]], from the loving union of a [[God]] with a [[Virgins, Virginity|virgin]], a Kiss of [[Fire]], the embrace of [[Light, Lamps|Light]], which became Flesh and from a Woman's womb became God's Tabernacle?"<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-037.htm#CEV02309 EMV 23.9]</ref>
* '''All suffering is soothed on Mary's breast''': [[Elizabeth, mother of John the Baptist|Elizabeth]] says to her: "Let me put my hands on your breast." "Oh! if in your [[Pain, Suffering, To Suffer|suffering]] you always asked me that!" (...) "And all pain calms and '''all [[Hope, expectation|hope]] blossoms and all [[Grace]] flows''' for whoever comes to me and lays their head on my breast."<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-037.htm#CEV02310 EMV 23.10]</ref>
* Our Mother of Heaven never ceases to [[To Pray, Prayer, Supplication|pray]] for us: "I pray for you. Remember that. The [[Beatitudes, Blessed|blessedness]] of being in Heaven, living in the radiance of God, does not make me forget my [[Son, daughter(s)|sons]] who suffer on the [[World, society, the Earth, the universe|earth]]. And I pray. The whole Heaven prays, because Heaven [[Love, Charity, To Love|loves]]. Heaven is living [[Love, Charity, To Love|charity]]. And Charity has [[Pity, Mercy, Compassion|pity]] on you. But if there were only me, it would already be a sufficient prayer for the needs of those who hope in God, since I never cease to pray for all of you: [[Saint, Holiness, Sanctification|saints]] and the depraved, to give joy to the saints, to give [[Wicked, Evil|the wicked]] the [[Repentance, Remorse|repentance]] that [[To Save|saves]]. "Come, come, O sons of my pain. I await you at the foot of the [[Cross, To Crucify, Crucifixion|Cross]] to grant you [[Grace]]."<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-037.htm#CEV02310 EMV 23.10]</ref>

===Mary Co-Redemptrix<ref>The doctrinal note ''[https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20251104_mater-populi-fidelis_fr.html Mater populi fidelis]'' of November 4, 2025 does not doubt Mary's participation in Redemption; it merely recalls that terminology must respect the primacy of the Redeemer: Jesus. The term co-redemptrix, both historically and having replaced the older term Redeemer in liturgical use, seems ambiguous and thus inopportune. However, this linguistic discipline must not obscure Mary's participation in Redemption. Mary is the first and most perfect cooperator with Christ, the "new Eve" who, by her "Yes", makes the Incarnation possible and, by her spiritual Maternity, continues to intercede for humanity. The statements of encyclicals and other writings prior to this note remain valid when understood in the light of this subordinate cooperation, and not as an attribution of redemptive power equal to that of Jesus.</ref>===
[[File:"FILENAME_1"|thumb|Drawing of Jesus' gifts to the Virgin Mary at the beginning of his Public Life by [[Lorenzo Ferri]] According to the indications of [[Maria Valtorta|Maria Valtorta]]. Source: documentary collection of the [[Maria Valtorta Heir Foundation]].]]
Mary is content with a withdrawn life in Nazareth, which does not prevent her from exercising active [[Love, Charity, To Love|charity]] nearby. Only the news reaching her from her son's [[Apostolate, Zeal|apostolate]] tortures her: he faces incomprehension and hostility.

So it is with renewed affection that she Homele her son during his few visits to Nazareth. Jesus often praises the unique support and [[Retreat, Rest, Comfort|comfort]] she provides him.

She also Homeles the [[Apostles]] who have real devotion to her, but also the Disciples Jesus sends her, especially the most wounded by the trial from which they come out. That is the case of [[Mary of Magdala (Magdalene)]]. Mary will also care for [[Judas Iscariot the Apostle|Judas]] during an illness. Mary's holiness has no effect on him. Judas takes advantage to [[To plot, to conspire|plot]] with some notable men of Nazareth.

The Virgin Mary becomes the first and the pivot of the "[[The Women Disciples|Women Disciples]]", the holy Women mentioned in the Gospel.<ref>[https://bible.catholique.org/evangile-Salton-saint-matthieu/3207-chapitre-27#v_24 Matthew 27:25] [https://bible.catholique.org/evangile-Salton-saint-luc/3262-chapitre-23#v_48 Luke 23:49] [https://bible.catholique.org/actes-des-apotres/3285-chapitre-1#v_13 Acts 1:14].</ref> She thus participates in a few rare apostolic journeys in the company of her son, the last of which brings her to the foot of the [[Cross, To Crucify, Crucifixion|Cross]].

She lives the terrible [[Passion (Redemption)|Passion]] of Jesus in union with him. Indeed, since the Last Supper, she "follows him in his pain"<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-027.htm#CEV60703 EMV 607.3]</ref> in thought and in prayer during: His Agony in Gathhsemane<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-021.htm#CEV60204 EMV 602.4-19]</ref>-<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-004.htm EMV 603]</ref>, his capture<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-021.htm#CEV60220 EMV 602.20-22]</ref>, his journeys, his maltreatment, his various trials, his scourging and his death sentence.<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-022.htm EMV 604]</ref>
Then, she goes to him with John<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-027.htm#CEV60703 EMV 607.3-4]</ref> and the holy Women. She is present during the ascent to Calvary<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-028.htm EMV 608]</ref> and at the foot of the Cross.<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-029.htm EMV 609]</ref>

Mary's lamentations at the [[Tomb, Bones|tombWater]] are particularly poignant and heart-wrenching.<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-030.htm#CEV61003 EMV 610.3/14]</ref>-<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-031.htm EMV 611]</ref> This is the only moment when she lets herself speak harsh words, but justified. Then, despite the immensity of her [[Pain, Suffering, To Suffer|suffering]], she sustains faith, provides [[Advice, Opinions, Recommendations|advice]] and directions in a community overwhelmed by the death of Christ.

After the torture of this trial, the burial, the anguish from Friday night to Sunday morning, then the Resurrection<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-003.htm EMV 617]</ref>-<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-004.htm EMV 618]</ref>, the Ascension<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-023.htm#CEV63801 EMV 638.1]</ref> and finally Pentecost<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-025.htm#CEV64002 EMV 640.2]</ref>, she withdraws into the solitude of the house of [[Gathhsemane]], property of [[Lazarus of Bethany|Lazarus]], in the company of only [[John of Zebedee the Apostle|John]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-027.htm#CEV64202 EMV 642.2].</ref> She devotes herself to supporting the nascent and [[MarTyre, MarTyredom, Persecutions|persecuted]] [[Church]]. It is there, leaving her spiritual Testament to John, that she experiences her "death" ([[Assumption and Dormition of the Virgin Mary|Dormition]])<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-035.htm EMV 649].</ref> followed a few days later by her glorious [[Assumption and Dormition of the Virgin Mary|Assumption]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-036.htm EMV 650].</ref>

Nothing suggests, in Maria Valtorta, that she went to [[Ephesus]] as some tradition holds. On the contrary, it seems that the Virgin Mary strongly wanted to remain close to [[Jerusalem]], whatever happens. It can also be conjectured that her Dormition and Assumption took place in the year 50 at the age of 70, shortly after the Council of Jerusalem, but Maria Valtorta advances no date.

==== A biblical symbol revisited by Maria Valtorta ====
The figure of Mary, often called Co-redemptrix by certain theologians and mystics, finds a particular resonance in the biblical images of the bow and the ark. These symbols, drawn from Genesis, shed light on the One who allows (opens the door to) redemption of humanity, as highlighted by the work of Maria Valtorta and chapter 9 of Genesis. This contribution highlights how Maria Valtorta updates biblical symbols to reveal Mary's unique role:

* Bow: bridge of Peace and mercy.
* Ark: refuge of the Word and Grace, source of spiritual life.
* Co-redemptrix: total participation in suffering and victory over evil.

These images, enriched by Maria Valtorta's visions, offer theological and mystical depth to the concept of Mary Co-redemptrix, while remaining rooted in Scripture.

'''''1. The rainbow: sign of Covenant and bridge of Peace'''''

In Genesis ([https://www.aelf.org/bible/Gn/9 9:11-19]), the rainbow appears as the sign of the Covenant between God and humanity after the flood. Maria Valtorta interprets this bow as a peaceful bridge between Heaven and Earth: "Rainbow: sign of Peace. Rainbow: bridge between Heaven and Earth. Mary, peaceful bridge that connects Heaven to Earth, she is the Beloved One who by her very Presence obtains mercy for sinners." ([https://www.maria-valtorta.org/Epitre/Epitre17.htm ''Lessons on the epistle of St Paul to the Romans'', Lesson 17]):<blockquote>[...] With the increase of sins, with the growing clouds of divine wrath and Satanic smoke, Mary is always the one who disperses the clouds, disarms the thunderbolts, and throws her mystical bridge to humanity fallen into the abyss, so that it rises by a sweet way towards its God.

"I will set my bow in the clouds, and I will remember my covenant<ref>[https://www.aelf.org/bible/Gn/9 Genesis 9:15].</ref>".

Oh! Truly the Rainbow of Peace, the Co-redemptrix, is among the clouds, above the clouds, sweet star that shines in the Presence of God to remind Him that He promised mercy to men, and gave His Son so that men obtain forgiveness. She is there not as a mere sweet thought, but as a true, complete reality, with her spotless Soul and incorrupt flesh. She is not merely happy and adoring. She shows herself active. She calls and attracts humanity to Salvation.

The hour of Mary. ''This hour''.

Noah's ark did not save ''all'' men, but only those whom God found just in His Presence<ref>[https://www.aelf.org/bible/Gn/6 Genesis 6:9] and [https://www.aelf.org/bible/Gn/7 Genesis 7:7] | [https://www.aelf.org/bible/1P/3 1 Peter 3:20].</ref>. Similarly, at the present hour, the hour that begins right now and that will flow in its entire length, and always darker with clouds, God's Ark will not succeed in Saving all men because men, many of them, will not want to be Saved. They will not want to be saved by the means of God's Ark.

After the flood, the rainbow was seen only by the just who survived<ref>[https://www.aelf.org/bible/Gn/9 Genesis 9:12-13].</ref>. But now, in an abundance of mercy, the rainbow, the sign of Peace, Mary, will be seen by many who are not just. Her voice, her fragrance, her wonders, will be known to the just and to sinners. And among the latter, bless those on whom God's wrath will not fall thanks to God's Rainbow, and who will turn to justice and faith in Jesus, in whom is salvation. </blockquote>This symbol illustrates how Mary, through her intercession, diverts divine punishments and obtains respite for humanity, thus preparing the coming of Christ.

'''''2. The ark: refuge of the Word and Grace'''''

Noah's ark, a symbol of salvation, is also a prefiguration of Mary. In Maria Valtorta's writings, Mary is described as the pure golden Ark containing the divine Word: "She is the beloved Ark, the Ark of pure gold which still contains Us, as We contain her." ([https://www.maria-valtorta.org/Epitre/Epitre14.htm ''Lessons on the epistle of St Paul to the Romans'', Lesson 14])

Mary thus becomes the seat of Wisdom and the source of Grace, crossing the heavens to prepare the way for Christ and spiritually generate those who accept to be guided toward Him.

'''''3. Mary, Co-redemptrix by suffering and love'''''

Contrary to a common idea, Mary's suffering was not only moral. Maria Valtorta insists on her total participation in redemption: "The Mother of mortals knew every kind of suffering […] because being Co-redemptrix and Mother of all mankind, she had to consummate the sacrifice to the fullest and in all its forms." ([https://www.maria-valtorta.org/Quaderni/430623.htm ''The Notebooks of 1943'', June 23]).

This physical and spiritual dimension of her suffering strengthens her role as Co-redemptrix, in union with Christ.

'''''4. The fulfillment of the promise in Genesis'''''

Mary is also the one who crushes the serpent's head ([https://www.aelf.org/bible/Gn/3 Genesis 3:15]), fulfilling the divine promise of victory over evil: "I will put enmity between you and the Woman, and between your offspring and her offspring: he shall bruise your head." ([https://www.aelf.org/bible/Gn/3 Genesis 3:15]).

Maria Valtorta emphasizes this victory: "I have conquered Satan in me and for men. He is under my foot. I will also conquer him in you, provided you come to me. I am the Mother, the Mother whom Love made mother of beautiful love. I am the one in whom rests, as in an Ark [[https://www.aelf.org/bible/Gn/9 Genesis chapter 9]], the manna of Grace. I am full of Grace and God puts no limits to my power to spread this divine treasure." ([https://www.maria-valtorta.org/Quaderni/440110.htm ''The Notebooks of 1944'', January 10]).

==Her name==
In Hebrew Miriâm מרים. This common name can mean bitterness or "the exalted one", "[[Prophet, Prophecies|Prophetess]]" or the feminine of "Lord". The Christian tradition plays, especially for the Virgin Mary, on the closeness to "mar yam", drop of seawater, which is translated in Latin by the term Stella Maris, star of the sea.<ref>[https://www.croixsens.net/hebreu/alphabet.php Hebrew alphabet on croixsens.net]</ref>

==In "The Gospel as it was revealed to me"==

===Key passages===

====Mary's love for God====
* Predestined [[Love, Charity, To Love|love]] of Mary for the [[Christ, Messiah, Christianity, Parousia|Christ]]: She says, at about 12 years old: "Oh! how I would like this [[Light, Lamps|Light]] who loves me and who tells me so many things, to tell me where is the happy Virgin who will give birth to the Son of God and the [[Christ, Messiah, Christianity, Parousia|Messiah]] of his People! I would walk barefoot and roam the earth. Neither cold, nor frost, nor dust, nor heat, nor wild animals, nor hunger would stop me to reach her and tell her: "Grant to your servant and to the servants of the servants of Christ to live under your roof. I would turn the millstone and the press, put me as a slave to the millstone, as a shepherdess to your flock, to wash your Child’s clothes, to the kitchens, to the ovens... wherever you want, but serve me. Let me see him! Let me hear his voice! Let me receive a look." And if she does not want me, [[Beggar, To Beg|beggar]], at her door, I will live on [[Almsgiving|Almsgivings]] and taunts without a roof, exposed to the bivouac and great heat, to hear the voice of the Messiah child and the echo of his laughter. And then, to see him pass... and maybe one day I will receive from Him the almsgiving of a bread... Oh! if hunger tortures my stomach and if I feel faint after such a long fast, I will not eat this bread. I will hold it like a packet of pearls Against my [[Heart]] and I will Kiss it to feel the scent of the hand of Christ and I will no longer be hungry or cold, because this contact would give me Ecstasy and warmth, [[Ecstasy]] and nourishment..."<ref>These feelings are attested in the revelations given to Saint Elizabeth of Hungary (1207-1231). Dom Prosper Guéranger (1805-1875), abbot of Solesmes, mentions it in his [https://www.bibliotheque-monastique.ch/bibliotheque/bibliotheque/gueranger/anneliturgique/avent/047.htm Liturgical Year, December 9]: "At only three years old, she (the Virgin Mary) was already initiated into the secrets of divine love. «I always rose in the middle of the night, she herself said in a revelation to Saint Elisabeth of Hungary, and went before the Altar of the Temple, where I asked God to observe all the precepts of his Law, and I begged Him to grant me the Graces I needed to please him. I especially asked Him to let me see the time when this very holy Virgin would live who was to bear the Son of God. I prayed Him to keep my eyes to see her, my tongue to praise her, my hands to serve her, my feet to walk at her orders, my knees to adore the Son of God in her arms".</ref>-<ref>Saint Thérèse of the Child Jesus alludes to it in her letters: "Once, in your humility, you wished to be one day the little servant of the happy Virgin who would have the honor of being the Mother of God." [https://archives.carmeldelisieux.fr/correspondance/lt-137-a-celine-19-octobre-1892/ Letter of St Thérèse of Lisieux, October 19, 1892 to Céline, for her feast].</ref>-<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-016.htm#AmourDuChrist EMV 10.5-6]</ref>
* Early [[Union, Marriage, Unity|union]] of Mary with [[God]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-018.htm#Virginit%C3%A9 EMV 11.4]</ref>
*Description of heavenly Mary.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-030.htm#AspectMarieC%C3%A9leste EMV 20.3]</ref>
* To Maria Valtorta: "Your compassionate [[Pity, Mercy, Compassion|love]] is so dear to me. But will you give me a [[Kiss]]? Kiss the wounds of my Son: Put the balm of your love on them. I felt in my [[spirit]] the pain of the whips and thorns, the torture of the nails and the cross. But I also feel all the caresses given to my Jesus. They are as many Kisses given to me. And then come. I am the Queen of Heaven, but I am always the Mother..."<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-031.htm#CEV02008 EMV 20.8]</ref>
*The fourfold sacrifice of Mary in response to the fourfold sin of [[Adam and Eve, New Eve|Eve]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-048.htm#CEV02907 EMV 29.7-12]</ref>
* Jesus explains Mary's 4 sorrows, Mother of God: "The first, the presentation at the Temple; the second, the flight into Egypt; the third, the death of Joseph; the fourth, my separation from Her".<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-002.htm#DouleursMarie EMV 44.7-15]</ref>
* "Love, you are it, Mother. You are my [[Love, Charity, To Love|love]] who compensates for Me for everything else. You and this small flock which grows every day."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-073.htm#Amour EMV 106.6]</ref>

====Love of men for Mary====
* Jesus says to Satan about Our Lady's love: "(...) But now, you are [[Victory, Triumph, To Overcome|defeated]] in one Woman and by the Woman. From this hour, whoever loves her will return to be of God, overcoming your [[Temptation|Temptations]] to be able to keep their immaculate purity. From now on, unable to be mother without pain, Women will have her [[Retreat, Rest, Comfort|comfort]]. From now on She will be a guide for spouses and a mother for the dying, thanks to whom it will be [[Gentle, Gentleness|sweet]] to die on this breast which will defend them Against you, [[To Curse, Curses|Cursed]], and Against God's [[Judgment, Last, Particular|judgment]]."<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-008.htm#AmourDeNotreDame EMV 5.14]</ref>
*"I think we're all smitten with love for her. Such a high, such a heavenly love!... Such that only this Woman can inspire it. And the [[Soul]] completely loves her Soul, The Spirit loves and admires her intelligence, the eye admires and delights in her [[Grace]] [[Pure, Purity, Impure, Impurity|pure]] which gives affection without [[To Disturb, To Upset|trouble]], just as when looking at a flower... Mary, the Beauty of the earth and, I believe, the Beauty of [[Paradise, Heaven|Heaven]]..." said the apostle [[Matthew the Apostle|Matthew]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-034.htm#AmourDeMArie EMV 346.2]</ref>
*[[Thomas the Apostle|Thomas]] says to Jesus: "Don't you know that for me, being near your Mother is such sweetness that I find no words to express it to you? Mary is my love. I am not a virgin<ref>"I am not a virgin" can be understood in the sense of "I had not dedicated myself to virginity and I did not intend to do so"(...)</ref> and I saw no objection to having a [[Family]]. I had already looked at some young girls, not knowing which to take as wife. But now! But now! Hey! Come on! My love is Mary. The unattainable love for the senses. But the [[Flesh, meaning|senses]] die, just by thinking of Her! The beatific love for The Spirit. Oh! Everything I have seen in Women, even the dearest like my mother and my twin, everything good I have known in them, I compare with what is known in your Mother, and I tell myself: "In Her is all justice, all Grace and all beauty. It is a bed of paradisiacal flowers that her lovely spirit... her appearance is a poem (...) she, I am sure, surpasses in God's eyes all angelic beauties..."<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-024.htm#CEV33604 EMV 336.4]</ref>

====Mary, Mother of God====
* Question from the apostle [[Judas of Alphaeus (Thaddeus) the Apostle|Jude]] to Jesus: "How do you see Mary? As Mother or as subject?" - "As sister and spouse, as delight and rest of [[God]] and as comfort for Man. This is all I see and possess in Mary, as God and as Man. She who was the Delight of the [[Jesus|Second Person]] of the [[The Holy Trinity|Triad]] in Heaven, Delight of the [[Word, Verb|Word]] as of the Father and the Spirit, is the Delight of the glorified God-Man, and she will be."<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-125.htm#Marie EMV 433.4]</ref>
*[[Sabea the prophetess|Sabea]] the [[Prophet, Prophecies|Prophetess]] speaks of Mary: "The Woman who bore him surpasses these [[Woman|Women]] because she is the perfect [[Servant, To Serve, Service|servant]] of God and serves him without [[Sinner (male and female)|sinning]]. All pure, innocent and beautiful, she is God's beautiful Star, from her rising to her setting.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-222.htm#Marie EMV 525.7]</ref>

==== Mediatrix of all Graces, Intercession of Mary====
* "I am the [[Eternity, Eternal|eternal]] bearer of Jesus. He dwells in my womb (...) like a Host in the monstrance. Whoever comes to me, finds him. Whoever leans on me, touches him. Whoever addresses me, speaks to Him. I am his Garment. He is my Soul. Even more, now more united than during the nine months he developed in my womb, my Son is united to me, his Mother. And all pain calms and all hope blossoms and all Grace flows for whoever comes to me and lays his head on my breast."<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-037.htm#EternellePorteuseDeJ%C3%A9sus EMV 23.10]</ref>
*Come, come, O sons of my [[Pain, Suffering, To Suffer|suffering]]. I await you at the foot of the [[Cross, To Crucify, Crucifixion|Cross]] to grant you [[Grace]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-037.htm#PiedCroix EMV 23]</ref>
* Jesus says: "Who goes to Mary finds me. Who asks me to Her receives me through Her. My Mother's smile, when a creature says to Her: "Give me your Jesus, so I love him" makes Heaven shine with a brighter and more joyful splendor, so much joy it has. So tell her: "Make me Kiss Jesus' garment, make me Kiss his wounds... And dare even more. Tell her: "Make me rest my head on the Heart of your Jesus to draw [[Beatitudes, Blessed|blessedness]]."<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-050.htm#MarieM%C3%A9diatrice EMV 30.11]</ref>
*Intercession of Mary: Jesus, regarding going to the [[Weddings]] of [[Cana]], explains: "When I said to the [[Disciples]]: "Let's please my Mother" (...) It was not the pleasure of seeing me, but of being the Initiator of my miraculous activity and the First Benefactor of humanity. Always remember it: My first [[Tables of Miracles in the Work of Maria Valtorta|miracle]] came through Mary. The first Symbol that Mary is the key to the [[Miracles, wonders and signs|miracle]]. I refuse nothing to my Mother and, because of her prayer, I even advance the time of Grace. I know my Mother, second in [[Goodness, Good|Goodness]] after God. I know that giving you Grace is making her happy, since She is "All Love". That is why I said, I who knew: "Let's please her". Moreover, I wanted to manifest to the world her [[Power(s), Strength(s), The First|power]] along with mine. Destined to be united to Me in the flesh (...) - united to Me in pain - because we were on the Cross, Me with my flesh, Her with her spirit (...) it was right that She be united to Me in the power that is manifested to the [[World, society, the Earth, the universe|world]]. I tell you what I told the guests: "[[Gratitude, Thanking, Recognizing|Thank]] Mary. It is through Her that you had the Master of the miracle and that you have all my Graces, especially those of [[Forgiveness, to Forgive|forgiveness]]".<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-015.htm#_Intercession EMV 52]</ref>
*The power of Mary's word on [[Heart]] of [[Jesus|Jesus]]: How she obtains that [[Marjiam (Martial, Jabez)|Marziam]] becomes the adopted son of [[Peter the Apostle|Peter]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-060.htm#PuissanceParoleMarie EMV 199]</ref>
* Jesus explains why he healed the paralysed child of the servant of [[Anne and Judas of Merom|Anne of Merom]] without asking to verify the faith of the mother or the child, as he usually does: Indeed, Mary having taken the child in her arms to help the mother bring him to her Son, He says: "That was enough. He was in my Mother's arms. Even without Her speaking, I would have healed him. She is happy when She can [[Consolation|console]] an [[Sadness, Overwhelm|affliction]] and I want to please her". "And between Jesus and Mary it is one of those [[Eye, gaze|looks]] that only one who has seen can understand, so deep is their meaning."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-075.htm#CEV10807 EMV 108.7]</ref>
*"And they will seek you, the 'mine', to be [[Forgiveness, to Forgive|forgiven]], [[To instruct, to educate|instructed]], defended, loved. And blessed are those who do! For it will not be possible to [[Perseverance, Patience|persevere]] in [[Christ, Messiah, Christianity, Parousia|Christ]] if [[Grace]] is not strengthened by your [[Help, Aid|help]], Mother full of Grace."<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-170.htm#PleineDeGr%C3%A2ce EMV 304]</ref>
*[[Tables of Miracles in the Work of Maria Valtorta|Healing]], by the intercession of Mary, of a sailor victim of a cranial trauma and a Calmed Storm by a hymn in her honor.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-008.htm#Gu%C3%A9risonMarin EMV 320]</ref>
* Portrait of the "Holy Virgin": You know Mary as "mother", some as "spouse". But no one knows Mary as "virgin". Because my Mother, before Me, must be transfigured in the eyes of those who deserve it most, to show her as she is.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-036.htm#TransfigurationDeMarie EMV 348]</ref>
* Mary to [[Aurea Galla (baptized Christina)|Aurea]]: "(...) above me, there is God. It is He who made you this great Grace without measure to call you among the members of his people, to make you a disciple of the Master [[To Save|Savior]]. I was only the instrument of [[Grace]], but Grace is He, the Most High who granted it to you."<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-131.htm#M%C3%A9diatrice EMV 439.4]</ref>
*Mary intercedes to Jesus for [[Samuel the murderous son|Samuel of Nazareth]] who caused his mother great [[Sadness, Overwhelm|grief]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-137.htm#IntercessionMarie EMV 445]</ref>
*Jesus: "Where I can make bend by authority, she carries you by the caress of [[Love, Charity, To Love|love]] and she carries you there even better than Me. Her touch is a shield before which [[Satan]] flees."<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-190.htm#J%C3%A9susMarie EMV 494]</ref>
*Mary anticipated the [[Miracles, wonders and signs|miracle]] (of the [[Resurrection, The Resurrected|Resurrection]]). Just as, by her prayer, she opened Heaven, a few years before the fixed time, to give the world its [[Redemption, Salvation, Redeemer|Salvation]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-004.htm#Pri%C3%A8res EMV 618]</ref>

====Mary, mother of the Church====
*Mary's spiritual maternity.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-002.htm#Maternit%C3%A9Spirituelle EMV 44]</ref>
*Jesus' work continues through the [[Church]] and Mary.<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-069.htm#FondationSymbolique EMV 207]</ref>
*Those who will be [[Goodness, Good|good]] in the ages of ages will walk behind her.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-067.htm#Marie EMV 377]</ref>
*"Already now I entrust them ([Apostles|the Apostles]) to you, my Mother. Remember these words: I entrust them to you. I give you my inheritance. Coming after [[Peter the Apostle|Peter]] in the ecclesiastical hierarchy, him Chief and you faithful, but first before all as Mother of the Church since you gave birth to Me, Chief of this Mystical Body."<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-147.htm#M%C3%A8reDeL%C3%89glise EMV 455]</ref>
*I bring you to her so that the atmosphere emanating there makes you able to understand Heaven with its voices and its [[Decalogue, Ten Commandments|commandments]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-199.htm#ViergeMarie EMV 503]</ref>
*Mary, throne of [[Wise Men, Wisdom|Wisdom]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-033.htm#TroneSagesse EMV 647.6]</ref>

===All the Apparitions and mentions of the Virgin Mary===
<blockquote>'''Mary's childhood:''' [https://www.maria-valtorta.org/Publication/TOME%2001/01-001.htm EMV 1] [https://www.maria-valtorta.org/Publication/TOME%2001/01-005.htm EMV 4] [https://www.maria-valtorta.org/Publication/TOME%2001/01-005.htm EMV 4] [https://www.maria-valtorta.org/Publication/TOME%2001/01-007.htm EMV 5] [https://www.maria-valtorta.org/Publication/TOME%2001/01-007.htm EMV 5] [https://www.maria-valtorta.org/Publication/TOME%2001/01-009.htm EMV 6] [https://www.maria-valtorta.org/Publication/TOME%2001/01-009.htm EMV 6] [https://www.maria-valtorta.org/Publication/TOME%2001/01-011.htm EMV 7] [https://www.maria-valtorta.org/Publication/TOME%2001/01-011.htm EMV 7] [https://www.maria-valtorta.org/Publication/TOME%2001/01-013.htm EMV 8] [https://www.maria-valtorta.org/Publication/TOME%2001/01-013.htm EMV 8] [https://www.maria-valtorta.org/Publication/TOME%2001/01-015.htm EMV 9] [https://www.maria-valtorta.org/Publication/TOME%2001/01-016.htm EMV 10] [https://www.maria-valtorta.org/Publication/TOME%2001/01-016.htm EMV 10] [https://www.maria-valtorta.org/Publication/TOME%2001/01-018.htm EMV 11] [https://www.maria-valtorta.org/Publication/TOME%2001/01-019.htm EMV 12] [https://www.maria-valtorta.org/Publication/TOME%2001/01-020.htm EMV 13] [https://www.maria-valtorta.org/Publication/TOME%2001/01-020.htm EMV 13] [https://www.maria-valtorta.org/Publication/TOME%2001/01-022.htm EMV 14]

'''The Nativity cycle:''' [https://www.maria-valtorta.org/Publication/TOME%2001/01-023.htm EMV 16] [https://www.maria-valtorta.org/Publication/TOME%2001/01-025.htm EMV 17] [https://www.maria-valtorta.org/Publication/TOME%2001/01-027.htm EMV 18] [https://www.maria-valtorta.org/Publication/TOME%2001/01-027.htm EMV 18] [https://www.maria-valtorta.org/Publication/TOME%2001/01-029.htm EMV 19] [https://www.maria-valtorta.org/Publication/TOME%2001/01-030.htm EMV 20] [https://www.maria-valtorta.org/Publication/TOME%2001/01-030.htm EMV 20] [https://www.maria-valtorta.org/Publication/TOME%2001/01-032.htm EMV 21] [https://www.maria-valtorta.org/Publication/TOME%2001/01-033.htm EMV 22] [https://www.maria-valtorta.org/Publication/TOME%2001/01-033.htm EMV 22] [https://www.maria-valtorta.org/Publication/TOME%2001/01-033.htm EMV 22] [https://www.maria-valtorta.org/Publication/TOME%2001/01-036.htm EMV 23] [https://www.maria-valtorta.org/Publication/TOME%2001/01-038.htm EMV 24] [https://www.maria-valtorta.org/Publication/TOME%2001/01-038.htm EMV 24] [https://www.maria-valtorta.org/Publication/TOME%2001/01-040.htm EMV 25] [https://www.maria-valtorta.org/Publication/TOME%2001/01-040.htm EMV 25] [https://www.maria-valtorta.org/Publication/TOME%2001/01-042.htm EMV 26] [https://www.maria-valtorta.org/Publication/TOME%2001/01-042.htm EMV 26] [https://www.maria-valtorta.org/Publication/TOME%2001/01-044.htm EMV 27] [https://www.maria-valtorta.org/Publication/TOME%2001/01-044.htm EMV 27] [https://www.maria-valtorta.org/Publication/TOME%2001/01-046.htm EMV 28] [https://www.maria-valtorta.org/Publication/TOME%2001/01-047.htm EMV 29] [https://www.maria-valtorta.org/Publication/TOME%2001/01-047.htm EMV 29] [https://www.maria-valtorta.org/Publication/TOME%2001/01-049.htm EMV 30] [https://www.maria-valtorta.org/Publication/TOME%2001/01-049.htm EMV 30] [https://www.maria-valtorta.org/Publication/TOME%2001/01-051.htm EMV 31] [https://www.maria-valtorta.org/Publication/TOME%2001/01-051.htm EMV 31] [https://www.maria-valtorta.org/Publication/TOME%2001/01-053.htm EMV 32] [https://www.maria-valtorta.org/Publication/TOME%2001/01-053.htm EMV 32] [https://www.maria-valtorta.org/Publication/TOME%2001/01-055.htm EMV 33] [https://www.maria-valtorta.org/Publication/TOME%2001/01-056.htm EMV 34] [https://www.maria-valtorta.org/Publication/TOME%2001/01-056.htm EMV 34] [https://www.maria-valtorta.org/Publication/TOME%2001/01-058.htm EMV 35] [https://www.maria-valtorta.org/Publication/TOME%2001/01-058.htm EMV 35] [https://www.maria-valtorta.org/Publication/TOME%2001/01-060.htm EMV 36] [https://www.maria-valtorta.org/Publication/TOME%2001/01-060.htm EMV 36]

'''Jesus' youth:''' [https://www.maria-valtorta.org/Publication/TOME%2001/01-062.htm EMV 37] [https://www.maria-valtorta.org/Publication/TOME%2001/01-062.htm EMV 37] [https://www.maria-valtorta.org/Publication/TOME%2001/01-064.htm EMV 38] [https://www.maria-valtorta.org/Publication/TOME%2001/01-065.htm EMV 39] [https://www.maria-valtorta.org/Publication/TOME%2001/01-065.htm EMV 39] [https://www.maria-valtorta.org/Publication/TOME%2001/01-067.htm EMV 40] [https://www.maria-valtorta.org/Publication/TOME%2001/01-068.htm EMV 41] [https://www.maria-valtorta.org/Publication/TOME%2001/01-068.htm EMV 41]1 [https://www.maria-valtorta.org/Publication/TOME%2001/01-070.htm EMV 42] [https://www.maria-valtorta.org/Publication/TOME%2001/01-070.htm EMV 42]

'''Leaving Nazareth:''' [https://www.maria-valtorta.org/Publication/TOME%2001/01-072.htm EMV 43]

'''Preparation for Public Life:''' [https://www.maria-valtorta.org/Publication/TOME%2002/02-001.htm EMV 44] [https://www.maria-valtorta.org/Publication/TOME%2002/02-001.htm EMV 44] [https://www.maria-valtorta.org/Publication/TOME%2002/02-004.htm EMV 45]

'''Call of the first Apostles:''' [https://www.maria-valtorta.org/Publication/TOME%2002/02-010.htm EMV 49] [https://www.maria-valtorta.org/Publication/TOME%2002/02-010.htm EMV 49] [https://www.maria-valtorta.org/Publication/TOME%2002/02-013.htm EMV 51] [https://www.maria-valtorta.org/Publication/TOME%2002/02-014.htm EMV 52] [https://www.maria-valtorta.org/Publication/TOME%2002/02-014.htm EMV 52]

'''Beginning of the apostolate in Galilee:''' [https://www.maria-valtorta.org/Publication/TOME%2002/02-020.htm EMV 57]

'''Apostolic journey in Judea:''' [https://www.maria-valtorta.org/Publication/TOME%2002/02-033.htm EMV 70] [https://www.maria-valtorta.org/Publication/TOME%2002/02-037.htm EMV 73] [https://www.maria-valtorta.org/Publication/TOME%2002/02-041.htm EMV 77] [https://www.maria-valtorta.org/Publication/TOME%2002/02-045.htm EMV 81]

'''Selection of the last Apostles:''' [https://www.maria-valtorta.org/Publication/TOME%2002/02-054.htm EMV 89] [https://www.maria-valtorta.org/Publication/TOME%2002/02-055.htm EMV 90] [https://www.maria-valtorta.org/Publication/TOME%2002/02-056.htm EMV 91] [https://www.maria-valtorta.org/Publication/TOME%2002/02-057.htm EMV 92] [https://www.maria-valtorta.org/Publication/TOME%2002/02-058.htm EMV 93] [https://www.maria-valtorta.org/Publication/TOME%2002/02-059.htm EMV 94] [https://www.maria-valtorta.org/Publication/TOME%2002/02-060.htm EMV 95]

'''The last shepherds:''' [https://www.maria-valtorta.org/Publication/TOME%2002/02-065.htm EMV 100] [https://www.maria-valtorta.org/Publication/TOME%2002/02-066.htm EMV 101] [https://www.maria-valtorta.org/Publication/TOME%2002/02-068.htm EMV 102] [https://www.maria-valtorta.org/Publication/TOME%2002/02-070.htm EMV 104] [https://www.maria-valtorta.org/Publication/TOME%2002/02-071.htm EMV 105] [https://www.maria-valtorta.org/Publication/TOME%2002/02-071.htm EMV 105] [https://www.maria-valtorta.org/Publication/TOME%2002/02-073.htm EMV 106] [https://www.maria-valtorta.org/Publication/TOME%2002/02-074.htm EMV 107] [https://www.maria-valtorta.org/Publication/TOME%2002/02-075.htm EMV 108] [https://www.maria-valtorta.org/Publication/TOME%2002/02-076.htm EMV 109]

'''Teachings on the Ten Commandments:''' [https://www.maria-valtorta.org/Publication/TOME%2002/02-094.htm EMV 127]

'''Year-end festivals:''' [https://www.maria-valtorta.org/Publication/TOME%2002/02-100.htm EMV 133] [https://www.maria-valtorta.org/Publication/TOME%2002/02-103.htm EMV 136].

'''Female apostolate:''' [https://www.maria-valtorta.org/Publication/TOME%2003/03-010.htm EMV 150] [https://www.maria-valtorta.org/Publication/TOME%2003/03-012.htm EMV 152] [https://www.maria-valtorta.org/Publication/TOME%2003/03-016.htm EMV 156] [https://www.maria-valtorta.org/Publication/TOME%2003/03-017.htm EMV 157]

'''In Galilee, the selection of Apostles:''' [https://www.maria-valtorta.org/Publication/TOME%2003/03-022.htm EMV 162] [https://www.maria-valtorta.org/Publication/TOME%2003/03-024.htm EMV 164] [https://www.maria-valtorta.org/Publication/TOME%2003/03-028.htm EMV 168]

'''The Sermon on the Mount:''' [https://www.maria-valtorta.org/Publication/TOME%2003/03-034.htm EMV 174]

'''Apostolate in Galilee:''' [https://www.maria-valtorta.org/Publication/TOME%2003/03-040.htm EMV 180]

'''Second Paschal journey:''' [https://www.maria-valtorta.org/Publication/TOME%2003/03-055.htm EMV 194] [https://www.maria-valtorta.org/Publication/TOME%2003/03-057.htm EMV 196] [https://www.maria-valtorta.org/Publication/TOME%2003/03-058.htm EMV 197] [https://www.maria-valtorta.org/Publication/TOME%2003/03-059.htm EMV 198] [https://www.maria-valtorta.org/Publication/TOME%2003/03-060.htm EMV 199] [https://www.maria-valtorta.org/Publication/TOME%2003/03-061.htm EMV 200] [https://www.maria-valtorta.org/Publication/TOME%2003/03-062.htm EMV 201] [https://www.maria-valtorta.org/Publication/TOME%2003/03-063.htm EMV 202]

'''Apostolate in Judea:''' [https://www.maria-valtorta.org/Publication/TOME%2003/03-065.htm EMV 204] [https://www.maria-valtorta.org/Publication/TOME%2003/03-066.htm EMV 205] [https://www.maria-valtorta.org/Publication/TOME%2003/03-067.htm EMV 206] [https://www.maria-valtorta.org/Publication/TOME%2003/03-067.htm EMV 206] [https://www.maria-valtorta.org/Publication/TOME%2003/03-069.htm EMV 207] [https://www.maria-valtorta.org/Publication/TOME%2003/03-070.htm EMV 208] [https://www.maria-valtorta.org/Publication/TOME%2003/03-071.htm EMV 209] [https://www.maria-valtorta.org/Publication/TOME%2003/03-072.htm EMV 210] [https://www.maria-valtorta.org/Publication/TOME%2003/03-076.htm EMV 214]

'''Apostolate in Philistia:''' [https://www.maria-valtorta.org/Publication/TOME%2003/03-086.htm EMV 224]

'''The conversion of Mary Magdalene:''' [https://www.maria-valtorta.org/Publication/TOME%2004/04-088.htm EMV 226] [https://www.maria-valtorta.org/Publication/TOME%2004/04-100.htm EMV 237] [https://www.maria-valtorta.org/Publication/TOME%2004/04-101.htm EMV 238] [https://www.maria-valtorta.org/Publication/TOME%2004/04-102.htm EMV 239] [https://www.maria-valtorta.org/Publication/TOME%2004/04-103.htm EMV 240] [https://www.maria-valtorta.org/Publication/TOME%2004/04-104.htm EMV 241] [https://www.maria-valtorta.org/Publication/TOME%2004/04-105.htm EMV 242] [https://www.maria-valtorta.org/Publication/TOME%2004/04-106.htm EMV 243] [https://www.maria-valtorta.org/Publication/TOME%2004/04-107.htm EMV 244] [https://www.maria-valtorta.org/Publication/TOME%2004/04-108.htm EMV 245] [https://www.maria-valtorta.org/Publication/TOME%2004/04-110.htm EMV 247] [https://www.maria-valtorta.org/Publication/TOME%2004/04-111.htm EMV 248] [https://www.maria-valtorta.org/Publication/TOME%2004/04-112.htm EMV 249] [https://www.maria-valtorta.org/Publication/TOME%2004/04-113.htm EMV 250] [https://www.maria-valtorta.org/Publication/TOME%2004/04-114.htm EMV 251] [https://www.maria-valtorta.org/Publication/TOME%2004/04-115.htm EMV 252] [https://www.maria-valtorta.org/Publication/TOME%2004/04-116.htm EMV 253] [https://www.maria-valtorta.org/Publication/TOME%2004/04-117.htm EMV 254] [https://www.maria-valtorta.org/Publication/TOME%2004/04-118.htm EMV 255] [https://www.maria-valtorta.org/Publication/TOME%2004/04-119.htm EMV 256] [https://www.maria-valtorta.org/Publication/TOME%2004/04-120.htm EMV 257] [https://www.maria-valtorta.org/Publication/TOME%2004/04-123.htm EMV 260] [https://www.maria-valtorta.org/Publication/TOME%2004/04-124.htm EMV 261] [https://www.maria-valtorta.org/Publication/TOME%2004/04-125.htm EMV 262] [https://www.maria-valtorta.org/Publication/TOME%2004/04-127.htm EMV 264] [https://www.maria-valtorta.org/Publication/TOME%2004/04-132.htm EMV 269] [https://www.maria-valtorta.org/Publication/TOME%2004/04-143.htm EMV 279] [https://www.maria-valtorta.org/Publication/TOME%2004/04-144.htm EMV 280]

'''Perea, Gilead and Trachonitide:''' [https://www.maria-valtorta.org/Publication/TOME%2004/04-145.htm EMV 281] [https://www.maria-valtorta.org/Publication/TOME%2004/04-146.htm EMV 282] [https://www.maria-valtorta.org/Publication/TOME%2004/04-147.htm EMV 283] [https://www.maria-valtorta.org/Publication/TOME%2004/04-149.htm EMV 285] [https://www.maria-valtorta.org/Publication/TOME%2004/04-150.htm EMV 286] [https://www.maria-valtorta.org/Publication/TOME%2004/04-151.htm EMV 287] [https://www.maria-valtorta.org/Publication/TOME%2004/04-152.htm EMV 288]- [https://www.maria-valtorta.org/Publication/TOME%2004/04-153.htm EMV 289] [https://www.maria-valtorta.org/Publication/TOME%2004/04-154.htm EMV 290] [https://www.maria-valtorta.org/Publication/TOME%2004/04-155.htm EMV 291] [https://www.maria-valtorta.org/Publication/TOME%2004/04-156.htm EMV 292] [https://www.maria-valtorta.org/Publication/TOME%2004/04-157.htm EMV 293] [https://www.maria-valtorta.org/Publication/TOME%2004/04-158.htm EMV 294] [https://www.maria-valtorta.org/Publication/TOME%2004/04-164.htm EMV 298]

'''Year-end festivals in Nazareth:''' [https://www.maria-valtorta.org/Publication/TOME%2004/04-169.htm EMV 303] [https://www.maria-valtorta.org/Publication/TOME%2004/04-170.htm EMV 304] [https://www.maria-valtorta.org/Publication/TOME%2004/04-172.htm EMV 306] [https://www.maria-valtorta.org/Publication/TOME%2004/04-173.htm EMV 307] [https://www.maria-valtorta.org/Publication/TOME%2004/04-176.htm EMV 310] [https://www.maria-valtorta.org/Publication/TOME%2004/04-177.htm EMV 311] [https://www.maria-valtorta.org/Publication/TOME%2004/04-178.htm EMV 312]

'''The journey of the Disciples to Antioch:''' [https://www.maria-valtorta.org/Publication/TOME%2005/05-001.htm EMV 313] [https://www.maria-valtorta.org/Publication/TOME%2005/05-002.htm EMV 314] [https://www.maria-valtorta.org/Publication/TOME%2005/05-005.htm EMV 317] [https://www.maria-valtorta.org/Publication/TOME%2005/05-006.htm EMV 318] [https://www.maria-valtorta.org/Publication/TOME%2005/05-008.htm EMV 320]

'''Phoenicia and Upper Galilee:''' [https://www.maria-valtorta.org/Publication/TOME%2005/05-024.htm EMV 336] [https://www.maria-valtorta.org/Publication/TOME%2005/05-034.htm EMV 346]

'''The Transfiguration and the Bread of Heaven:''' [https://www.maria-valtorta.org/Publication/TOME%2005/05-036.htm EMV 348] [https://www.maria-valtorta.org/Publication/TOME%2005/05-038.htm EMV 350] [https://www.maria-valtorta.org/Publication/TOME%2005/05-051.htm EMV 361] [https://www.maria-valtorta.org/Publication/TOME%2005/05-052.htm EMV 362]

'''The penultimate Passover:''' [https://www.maria-valtorta.org/Publication/TOME%2005/05-055.htm EMV 365] [https://www.maria-valtorta.org/Publication/TOME%2005/05-056.htm EMV 366] [https://www.maria-valtorta.org/Publication/TOME%2005/05-057.htm EMV 367] [https://www.maria-valtorta.org/Publication/TOME%2005/05-058.htm EMV 368] [https://www.maria-valtorta.org/Publication/TOME%2005/05-060.htm EMV 370] [https://www.maria-valtorta.org/Publication/TOME%2005/05-061.htm EMV 371] [https://www.maria-valtorta.org/Publication/TOME%2005/05-062.htm EMV 372] [https://www.maria-valtorta.org/Publication/TOME%2005/05-065.htm EMV 375] [https://www.maria-valtorta.org/Publication/TOME%2005/05-066.htm EMV 376] [https://www.maria-valtorta.org/Publication/TOME%2005/05-067.htm EMV 377] [https://www.maria-valtorta.org/Publication/TOME%2005/05-068.htm EMV 378]

'''Plain of Sharon:''' [https://www.maria-valtorta.org/Publication/TOME%2006/06-098.htm EMV 409] [https://www.maria-valtorta.org/Publication/TOME%2006/06-099.htm EMV 410]

'''Pentecost, Decapolis and Plain of Esdraelon Plain:''' [https://www.maria-valtorta.org/Publication/TOME%2006/06-104.htm EMV 415] [https://www.maria-valtorta.org/Publication/TOME%2006/06-110.htm EMV 419] [https://www.maria-valtorta.org/Publication/TOME%2006/06-111.htm EMV 420] [https://www.maria-valtorta.org/Publication/TOME%2006/06-118.htm EMV 427]

'''Summer in Nazareth:''' [https://www.maria-valtorta.org/Publication/TOME%2006/06-126.htm EMV 434] [https://www.maria-valtorta.org/Publication/TOME%2006/06-127.htm EMV 435] [https://www.maria-valtorta.org/Publication/TOME%2006/06-128.htm EMV 436] [https://www.maria-valtorta.org/Publication/TOME%2006/06-129.htm EMV 437] [https://www.maria-valtorta.org/Publication/TOME%2006/06-130.htm EMV 438] [https://www.maria-valtorta.org/Publication/TOME%2006/06-131.htm EMV 439] [https://www.maria-valtorta.org/Publication/TOME%2006/06-132.htm EMV 440] [https://www.maria-valtorta.org/Publication/TOME%2006/06-133.htm EMV 441] [https://www.maria-valtorta.org/Publication/TOME%2006/06-134.htm EMV 442] [https://www.maria-valtorta.org/Publication/TOME%2006/06-136.htm EMV 444] [https://www.maria-valtorta.org/Publication/TOME%2006/06-137.htm EMV 445] [https://www.maria-valtorta.org/Publication/TOME%2006/06-138.htm EMV 446] [https://www.maria-valtorta.org/Publication/TOME%2006/06-139.htm EMV 447] [https://www.maria-valtorta.org/Publication/TOME%2006/06-140.htm EMV 448] [https://www.maria-valtorta.org/Publication/TOME%2006/06-141.htm EMV 449] [https://www.maria-valtorta.org/Publication/TOME%2006/06-142.htm EMV 450] [https://www.maria-valtorta.org/Publication/TOME%2006/06-143.htm EMV 451] [https://www.maria-valtorta.org/Publication/TOME%2006/06-144.htm EMV 452] [https://www.maria-valtorta.org/Publication/TOME%2006/06-145.htm EMV 453] [https://www.maria-valtorta.org/Publication/TOME%2006/06-146.htm EMV 454] [https://www.maria-valtorta.org/Publication/TOME%2006/06-147.htm EMV 455] [https://www.maria-valtorta.org/Publication/TOME%2006/06-148.htm EMV 456] [https://www.maria-valtorta.org/Publication/TOME%2006/06-149.htm EMV 457] [https://www.maria-valtorta.org/Publication/TOME%2006/06-150.htm EMV 458] [https://www.maria-valtorta.org/Publication/TOME%2006/06-151.htm EMV 459] [https://www.maria-valtorta.org/Publication/TOME%2006/06-152.htm EMV 460] [https://www.maria-valtorta.org/Publication/TOME%2006/06-153.htm EMV 461] [https://www.maria-valtorta.org/Publication/TOME%2006/06-154.htm EMV 462]

'''In Syro-Phoenicia:''' [https://www.maria-valtorta.org/Publication/TOME%2007/07-171.htm EMV 476] [https://www.maria-valtorta.org/Publication/TOME%2007/07-172.htm EMV 477] [https://www.maria-valtorta.org/Publication/TOME%2007/07-173.htm EMV 478] [https://www.maria-valtorta.org/Publication/TOME%2007/07-174.htm EMV 479]

'''In Moab and Judea:''' [https://www.maria-valtorta.org/Publication/TOME%2007/07-193.htm EMV 497] [https://www.maria-valtorta.org/Publication/TOME%2007/07-201.htm EMV 504]

'''The resurrection of Lazarus:''' [https://www.maria-valtorta.org/Publication/TOME%2008/08-007.htm EMV 547] [https://www.maria-valtorta.org/Publication/TOME%2008/08-011.htm EMV 550]

'''The exile in Samaria:''' [https://www.maria-valtorta.org/Publication/TOME%2008/08-012.htm EMV 551] [https://www.maria-valtorta.org/Publication/TOME%2008/08-016.htm EMV 555] [https://www.maria-valtorta.org/Publication/TOME%2008/08-021.htm EMV 560] [https://www.maria-valtorta.org/Publication/TOME%2008/08-023.htm EMV 562] [https://www.maria-valtorta.org/Publication/TOME%2008/08-025.htm EMV 564] [https://www.maria-valtorta.org/Publication/TOME%2008/08-027.htm EMV 566] [https://www.maria-valtorta.org/Publication/TOME%2008/08-028.htm EMV 567] [https://www.maria-valtorta.org/Publication/TOME%2008/08-029.htm EMV 568] [https://www.maria-valtorta.org/Publication/TOME%2008/08-032.htm EMV 571] [https://www.maria-valtorta.org/Publication/TOME%2008/08-035.htm EMV 574]

'''Return to Jerusalem:''' [https://www.maria-valtorta.org/Publication/TOME%2008/08-037.htm EMV 576] [https://www.maria-valtorta.org/Publication/TOME%2008/08-038.htm EMV 577] [https://www.maria-valtorta.org/Publication/TOME%2008/08-042.htm EMV 581] [https://www.maria-valtorta.org/Publication/TOME%2008/08-043.htm EMV 582] [https://www.maria-valtorta.org/Publication/TOME%2008/08-044.htm EMV 583] [https://www.maria-valtorta.org/Publication/TOME%2008/08-045.htm EMV 584] [https://www.maria-valtorta.org/Publication/TOME%2008/08-047.htm EMV 586] [https://www.maria-valtorta.org/Publication/TOME%2009/09-006.htm EMV 587]

'''Holy Week:''' [https://www.maria-valtorta.org/Publication/TOME%2009/09-008.htm EMV 589] [https://www.maria-valtorta.org/Publication/TOME%2009/09-009.htm EMV 590] [https://www.maria-valtorta.org/Publication/TOME%2009/09-011.htm EMV 592] [https://www.maria-valtorta.org/Publication/TOME%2009/09-015.htm EMV 596] [https://www.maria-valtorta.org/Publication/TOME%2009/09-016.htm EMV 597] [https://www.maria-valtorta.org/Publication/TOME%2009/09-020-02.htm EMV 601] [https://www.maria-valtorta.org/Publication/TOME%2009/09-029.htm EMV 609]

'''Easter Sunday:''' [https://www.maria-valtorta.org/Publication/TOME%2010/10-001.htm EMV 616] [https://www.maria-valtorta.org/Publication/TOME%2010/10-001.htm EMV 616]2 [https://www.maria-valtorta.org/Publication/TOME%2010/10-004.htm EMV 618] [https://www.maria-valtorta.org/Publication/TOME%2010/10-005.htm EMV 619] [https://www.maria-valtorta.org/Publication/TOME%2010/10-006.htm EMV 620] [https://www.maria-valtorta.org/Publication/TOME%2010/10-008.htm EMV 622] [https://www.maria-valtorta.org/Publication/TOME%2010/10-012.htm EMV 626]

'''From Resurrection to Ascension:''' [https://www.maria-valtorta.org/Publication/TOME%2010/10-014.htm EMV 628] [https://www.maria-valtorta.org/Publication/TOME%2010/10-016.htm EMV 630] [https://www.maria-valtorta.org/Publication/TOME%2010/10-017.htm EMV 631] [https://www.maria-valtorta.org/Publication/TOME%2010/10-018.htm EMV 632] [https://www.maria-valtorta.org/Publication/TOME%2010/10-020.htm EMV 634] [https://www.maria-valtorta.org/Publication/TOME%2010/10-022.htm EMV 636] [https://www.maria-valtorta.org/Publication/TOME%2010/10-022-2.htm EMV 637] [https://www.maria-valtorta.org/Publication/TOME%2010/10-023.htm EMV 638]

'''The apostolic times:''' [https://www.maria-valtorta.org/Publication/TOME%2010/10-024.htm EMV 639] [https://www.maria-valtorta.org/Publication/TOME%2010/10-025.htm EMV 640] [https://www.maria-valtorta.org/Publication/TOME%2010/10-026.htm EMV 641] [https://www.maria-valtorta.org/Publication/TOME%2010/10-027.htm EMV 642] [https://www.maria-valtorta.org/Publication/TOME%2010/10-028.htm EMV 643] [https://www.maria-valtorta.org/Publication/TOME%2010/10-029.htm EMV 644] [https://www.maria-valtorta.org/Publication/TOME%2010/10-032.htm EMV 646] [https://www.maria-valtorta.org/Publication/TOME%2010/10-033.htm EMV 647] [https://www.maria-valtorta.org/Publication/TOME%2010/10-034.htm EMV 648] [https://www.maria-valtorta.org/Publication/TOME%2010/10-035.htm EMV 649] [https://www.maria-valtorta.org/Publication/TOME%2010/10-036.htm EMV 650] [https://www.maria-valtorta.org/Publication/TOME%2010/10-037.htm EMV 651]</blockquote>

==In other works of Maria Valtorta==

===[[Notebooks of 1943]]===

*'''Catechesis of May 13''' : Intercession of [[Maria Valtorta]]: Jesus gave me ''many'' people — relatives, friends, teachers, classmates and students — for whom I suffered, acted, prayed.<ref>[https://www.maria-valtorta.org/Quaderni/430513.htm#Intercession Catechesis of May 13, 1943]</ref>
* '''Catechesis June 23''' : "Look at my Mother, the eternal living ciborium into which descended the Bread that comes from Heaven. Whoever wants to find me, but find me in the fullness of my qualities, must seek my Majesty, my Power, my Divinity in the sweetness, purity, charity of Mary. It is she who makes her Heart the ciborium for the Heart of her God and yours. The Lord's Body was made flesh in Mary's womb, and it is my Mother who offers it to you with a smile, as if She offered you her little beloved Child placed in the cradle of her very pure maternal Heart. It is a joy for Mary in Heaven to give you her little one, her Lord. With the Son, she gives you her spotless Heart, this Heart that loved and suffered to an infinite degree."<ref>[https://www.maria-valtorta.org/Quaderni/430623.htm#Ciboire Catechesis of June 23, 1943]</ref>
*'''Catechesis of September 6''' : Jesus celebrates his mother with a hymn: '''''Blessed''''' ''be the pure Woman destined for the Lord.'' '''''Blessed''' be the Woman desired by the Trinity who anticipated by her desire the moment to merge with it in the embrace of the trin love. '''Blessed''' be the victorious Woman who crushes the Tempter under the brilliant whiteness of her immaculate nature. '''Blessed''' be the Virgin who knows only the Kiss of the Lord. '''Blessed''' be the Mother who became such by holy obedience to the will of the Most High. '''Blessed''' be the [[MarTyre, MarTyredom, Persecutions|Martyr]] who accepts martyrdom out of pity for you all.'' '''''Blessed''' be the Redeemer of Woman and the children of Women, who cancels Eve and inserts herself in her place to carry the fruit of life where the Enemy sowed [[Agony, Death|death]].'' '''''Blessed''', blessed, thrice blessed for your "Yes", O Mother, who allowed God to keep the promise made to Abraham, the patriarchs and the prophets, who comforted Love, burdened to be punisher and not savior, who relieved the Earth of the [[Damned, damnation, condemnation|condemnation]] that [[Adam and Eve, New Eve|Eve]] had brought upon it.'' '''''Blessed''', blessed, blessed for your holy [[Humility, humble|humility]], for your burning [[Love, Charity, To Love|charity]], for your untouched [[Virgins, Virginity|virginity]], for your divine, multiple, eternal, true and spiritual [[Maternity]], Mother who continuously gives birth to new children for the kingdom of your Jesus by your love and pain.'' '''''Generator of Grace and salvation''', generator of divine mercy, generator of the universal Church, be eternally blessed for what you have accomplished, as you were eternally blessed for what you were to accomplish.'' '''''Holy''', [[Saint, Holiness, Sanctification|holy]], holy Priestess who celebrated the first sacrifice and prepared with a part of yourself the Host to be immolated on the altar of the world.'' '''''Holy''', holy, holy Mother who did not make me regret Heaven and the Father's womb, for in you I found another paradise not dissimilar from that where the Triad accomplishes its divine works; Mary who was the [[Retreat, Rest, Comfort|comfort]] of her Son on earth and the joy of the Son in heaven, who is the [[Glory, To Glorify|glory]] of the Father and the Love of the Spirit''.” (p. 279).<ref>[https://www.maria-valtorta.org/Quaderni/430906.htm Catechesis of September 6, 1943]</ref>
*'''Catechesis of September 19''' : Maria Valtorta has a vision of Mary: "I see the rather round oval of Mary's Face. Of an ivory hue like some magnolia petals; the skin tone is similar to her Son's, but the shape is different, Jesus' Face being thinner and elongated. On the flower face, only the lips and thin, barely dark eyelashes bring some color. The eyes, not wide open, but half-veiled by the eyelids, have the same gaze as the Son and are the same pale blue<ref name=":0">According to what Brother François notes on the [https://mariavaltorta.forumactif.com/t498-les-yeux-bleus-de-la-vierge-marie Maria Valtorta Forum]: "The Virgin Mary is frequently described with blue eyes in Marian Apparitions or by great Catholic mystics". He cites for this purpose the [[The Marian Apparitions of Medjugorje and Maria Valtorta|Marian Apparitions of Medjugorje]] (1981), the apparition of the Virgin Mary at BWaterraing (1932), the Blessed [[Anne-Catherine Emmerich and Maria Valtorta|Anne-Catherine Emmerich]] (1774-1824), the venerable [[Marie d'Agréda and Maria Valtorta|Maria de Jesus d'Agreda]] (1602-1665), Saint [[BridGath of Sweden and Maria Valtorta|Bridget of Sweden]] (1303-1373), and [[Abbé René Laurentin and Maria Valtorta|Mgr René Laurentin]] who, in his dictionary listing more than 2,400 Apparitions, notes that "the blue color frequently returns" to describe the eyes of the Virgin Mary. Brother François provides links and references in [https://mariavaltorta.forumactif.com/t498-les-yeux-bleus-de-la-vierge-marie his forum message].</ref>, but paler. In making a human comparison as usual, one might say Jesus has sapphire eyes and Mary turquoise. One notices in Mary the same serious and sad gaze as in Jesus, but it is a sadness that unites with the smile: the good smile of someone who is afflicted, but who wants to console and encourage at the same time. The Hair has the color of ripe wheat or pure gold, if you prefer, leaning towards reddish blond, but more blond than red, while Jesus' Hair tends more towards reddish blond. The hands long and slender, with very long and flexible fingers, come out of narrow sleeves, with their delicate and very white wrists. They are two magnolia petals joined in prayer. It seems to me that they must smell flowers, so much do they look like flower buds. No jewelry, absolutely none. It is the whole person of Mary who is a precious stone of alabaster luminosity, or better, opal illuminated from within by a flame. Her glorified body radiates light, a very gentle light that really reminds me of a burning lamp before the tabernacle: a lamp of white alabaster or, I repeat, of opal. She has kept me company and keeps me company, and it seems to me that all around me becomes luminous and virginal; light and purity descend into my Heart and with them, a joy that makes me weep with blessedness. (...) (Jesus): "... it is Mary who gives me my lesson today, and (the) contempler requires no words. Indeed, the vision of Mary alone teaches the beauty of purity, prayer and silence. Three great things very little and badly practiced."<ref>[https://www.maria-valtorta.org/Quaderni/430919.htm#Face Catechesis of September 19, 1943]</ref>
*'''Catechesis of December 2''' : I am the Virgin of waiting. […] I am the co-Redemptrix who awaits the moment to die at the foot of the [[Cross, To Crucify, Crucifixion|cross]] to give you life. I am the [[Parents, Father, Mother|Mother]] who awaits your true love, […] I am the [[Silence, To Be Silent|Silent One]]. New Eve, I teach you [[Silence, To Be Silent|silence]]. […] I let my Jesus make me loved.<ref>[https://www.maria-valtorta.org/Quaderni/431202.htm#Marie Catechesis of December 2, 1943]</ref>
*'''Catechesis of December 29''' : I was able to well compare the two bodies and the two Faces (of Mary and Jesus), for they were close to each other, [...] Mary was smaller by the whole head of her Son, so that the Virgin's head was at the height of the shoulder of the Son who is ''very'' tall. She is much thinner than him [...] The face tone is ivory white. Only the lips stand out in their color, which contrasts with this colorless skin; the eyes, blue<ref name=":0" />: clear in the Virgin, darker in the Son, and larger. [...] Hair lighter in the Mother, of a brighter color in the Son, but always blonde leaning towards copper and also fine, silky and wavy ending in curls in Jesus; for Mary, I don’t know because the veil only allows me to see the Hair from the forehead to the ears. I don’t know if they are loose, braided or pinned at the nape. [...] Both have a long oval face, thin without being bony. Mary's is more delicate, smaller, proportionate to the body. But the forehead, nose, mouth, the shape of the cheeks, the eye cut, the smooth and rather lowered eyelid, are the same.<ref>[https://www.maria-valtorta.org/Quaderni/431229.htm#JesusMarie Catechesis of December 29, 1943]</ref>

===[[Notebooks of 1944]]===
*'''Catechesis of January 10''' : I am the one in whom rests, as in an ark, the manna of Grace. I am full of Grace and God puts no limits on my power to spread this divine treasure. I have conquered [[Satan|Satan]] in me and for men. He is under my foot. I will [[Victory, Triumph, To Overcome|conquer]] him also in you, provided that you come to me.<ref>[https://www.maria-valtorta.org/Quaderni/440110.htm#Marie Catechesis of January 10, 1944]</ref>

===[[Notebooks from 1945 to 1950]]===

*'''Catechesis of December 28, 1947''' : The craftsman who sculpted me in such a way that I do not recognize myself (Virgin of Tre-Fontane in Rome) <ref>[https://www.mariedeNazareth.com/encyclopedie-mariale/la-vierge-marie-remplit-le-monde-sanctuaires-marials/europe/italie/lazio-rome/s-maria-della-rivelazione-aux-trois-fontaines Our Lady of Tre-Fontane]</ref> would have done well to evoke the statues of Lourdes and [[Fatima and Maria Valtorta|Fatima]], where I am also represented as well as man can reproduce the image of the Mother of God... He should have especially drawn inspiration from my Face in the portrait of the [[Annunciation]] of Florence <ref>[https://www.mariedeNazareth.com/encyclopedie-mariale/la-vierge-marie-dans-lart/grandes-periodes-de-liconographie-mariale/la-renaissance-italienne/la-perspective-et-lexpression-du-divin/fra-angelico-Annunciation-florence-san-marco Our Lady of the Annunciation of Florence]</ref>, if man and time had not altered the image, everyone could indeed know me as I was when the Spirit of the Spirit of God made me pregnant by God. The smoke of candles and time have darkened the colors, and man has damaged it... But you can still see what God's little girl looked like, Joseph’s fiancée in that spring of my years, in this blossoming spring of Nazareth.<ref>[https://www.maria-valtorta.org/Quaderni/471228.htm#Ressemblances Catechesis of December 28, 1947]</ref>

==In other sources==

===On the net===
[https://www.mariedeNazareth.com/encyclopedie-mariale/ mariedeNazareth.com] <ref>[https://www.mariedeNazareth.com/encyclopedie-mariale/ mariedeNazareth.com Marian Encyclopedia]</ref> is a reference encyclopedic site to discover all aspects of the Virgin Mary. This site also publishes [https://www.mariedeNazareth.com/toutes-nos-Actions/#newsletters daily newsletters] <ref>[https://www.mariedeNazareth.com/toutes-nos-Actions/#newsletters daily newsletters Mary of Nazareth]</ref> that offer to start each day with a time of intimacy with Mary.

===The Virgin of the last Times===
This expression finds its root in the [[Commentaries on the Apocalypse|Apocalypse]] 12 of St [[John of Zebedee the Apostle|John]], but also in the writings of Saint LYess Marie Grignion de Montfort<ref>[https://livres-mystiques.com/partieTEXTES/Montfort/Montfort.html Saint LYess Marie Grignion de Montfort, his works]</ref> who prophesied in his ''Treatise on True Devotion to the Holy Virgin ''<ref>[https://livres-mystiques.com/partieTEXTES/Montfort/Devotion/table.html Saint LYess Marie Grignion de Montfort, ''Treatise on True Devotion to the Holy Virgin'']</ref>: "Mary will call in the last times, before the second coming of Christ, the Apostles of the last times". Another unsecured site: [http://voiemystique.free.fr/ecole_francaise_t3_06.htm Saint LYess Marie Grignion de Montfort]

In Maria Valtorta, the Holy Spirit makes it explicit: "It is ''now'' the hour of Mary" Lessons on the epistle of Saint [[Saul (Paul) the Apostle|Paul]] to the Romans.<ref>[https://www.maria-valtorta.org/Epitre/Epitre17.htm Epistle of Saint Paul to the Romans Lesson no. 17]</ref>

===The Virgin Mary in Maria Valtorta's work===

*[https://www.maria-valtorta.org/ValtortaWeb/MariaValtorta24.htm Excerpts from the apologetic work of Fr. G.M. Roschini] <ref>[https://www.maria-valtorta.org/ValtortaWeb/MariaValtorta24.htm Excerpts from the apologetic work of Fr. G.M. Roschini]</ref>

===Remember, O most merciful Virgin Mary===
<blockquote>Remember, O most [[Mercy, merciful|merciful]] Virgin Mary, that it has never been heard that anyone who had recourse to your [[Protection]], implored your assistance and claimed your [[Help, Aid|help]], was abandoned.

Moved by such [[Trust, to rely, to confide|confidence]], O Virgin of virgins, O my Mother, I run to you, and groaning under the weight of my [[Sin, Fault, Blasphemy|sins]], I prostrate myself at your feet.

O Mother of the Incarnate Word, despise not my [[To Pray, Prayer, Supplication|prayers]], but hear them favorably and deign to grant them.

''- Saint Bernard de Clairvaux (1090-1153)''</blockquote>

===Why I love you, O Mary!===
Poem by Saint Thérèse of the Child-Jesus (born in Alençon on January 2, 1873 and died in Lisieux on September 30, 1897): "Why I love you, O Mary!" This last poem she composed (P. 54 - May 1897) is a vibrant love tribute to the Virgin Mary, with the basis of her mariology.
*The poem online.<ref>[https://www.mariedeNazareth.com/encyclopedie-mariale/les-grands-temoins-marials/dans-les-temps-modernes-1492-1900/ste-therese-de-lisieux-1873-1897/pourquoi-je-taime-o-marie/ "Why I love you, O Mary", Text of the Poem by Saint Thérèse of Lisieux of the Child-Jesus]</ref>
*Music and Performance by Patrick Lemoine of the poem.<ref>[https://www.youtube.com/watch?v=RkTiwhDXUAk&feature=related Music and Performance by Patrick Lemoine of this poem by St Thérèse to Mary / Album title: Love for Love]</ref>
*St Thérèse of Lisieux of the Child-Jesus, her life and work on Mary and Jesus.<ref>[https://www.mariedeNazareth.com/encyclopedie-mariale/les-grands-temoins-marials/dans-les-temps-modernes-1492-1900/ste-therese-de-lisieux-1873-1897 Ste Thérèse of Lisieux of the Child-Jesus]</ref>

===Your Protection, it too, is above thought===
<blockquote>Who then, after your Son, cares as much as you for mankind?

Who constantly defends us in our tribulations?

Who delivers us as quickly from the Temptations that assail us?

Who takes so much trouble to plead in confession for sinners?

Who takes their defense to excuse them in [[Despair, Suicide|desperate]] cases?

By virtue of the boldness and power your Maternity has gained for you with your Son, even if we are condemned for our crimes and dare no longer look towards the heights of heaven, you save us, by your [[To Pray, Prayer, Supplication|supplications]] and intercessions, from eternal [[Hell, Hells|torments]].

Thus the afflicted takes refuge near you.

He who has suffered injustice runs to you.

He who is full of evils invokes your assistance.

Everything that belongs to you, Mother of God, is wonderful, everything is greater than nature, everything exceeds our reason and our power. Your Protection is also above thought."

''- Saint Germain of Constantinople (+733)''</blockquote>

==Notes and references==
[[Category:Characters]]

<references />
[[Category:Themes]]
[[it:Vergine Maria]]

Truth, sincerity

2026-04-27T04:50:26Z

Mloparco: Translated from French wiki via n8n automation

[[File:ChatGPT Grace et verite.png|thumb|Illustration of John 1:14]]
<blockquote>''[Truth] from the Latin veritas: true.'' Quality of what is true. Truth is the conformity of the intellect and reality. It is not given ready-made; it is made, it is the [[Fruits|fruit]] of effort and research. [[Lectures on the Scientific Value of Maria Valtorta's Work|Scientific truth]] belongs to the realm of knowledge, whereas in the Bible truth is not the object of knowledge; it is the «[[Word, Verb|Word made flesh]]». [[Jesus]] proclaims: “I am the Truth..”<ref>[https://aelf.org/bible/Jn/14 Jn 14:6]</ref>, he affirms that in Him, [[God]] becomes the truth of our life and calls us to a renunciation that makes us live. He wants “all [[Man, Humanity, Human|men]] to be saved and to come to the [[Knowledge, Foresight, Thought, Revelations, Exegesis|knowledge]] of the truth.”<ref>[https://aelf.org/bible/1Tm/2 1 Timothy 2:4]</ref>-<ref>[https://eglise.catholique.fr/glossaire/verite/ Catholic Church in France, Glossary]</ref></blockquote>

== In "The Gospel as It Was Revealed to Me" ==

=== Jesus, the Way, the Truth, and the Life ===

* From [[Soul]] [[John of Zebedee the Apostle|John]], the will of [[Penance, fasting|penance]] had made, while it was already so clear because of his [[Pure, Purity, Impure, Impurity|purity]], a masterpiece of clarity where Truth reflected itself with sharpness.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-008.htm#Limpidite EMV 47]</ref>
* I mean that if someone comes to Truth with a [[Heart]] upright, Truth will spread like [[Leaven]] in the mass of flour and like incense for all [[Israel, Jewish people|Israel]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-043.htm#Verite EMV 79]</ref>
* The blows that strike you inside, you must turn them aside by your [[Will, Good or Bad Will|will]], running towards [[Jesus|Me]], placing yourself on my path which is Truth and [[Life, Living|Life]]. Whoever does not have the firm desire for [[Paradise, Heaven|Heaven]] will not possess it.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-061.htm#DefiSeculaire EMV 96]</ref>
* I have enemies everywhere. For Truth is hated, and I am the Truth.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-073.htm#Amour EMV 106]</ref>
* Finding Truth. "There is no [[Doctrine]] without fault other than that of [[God]]."<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-105.htm#TrouverV%C3%A9rit%C3%A9 EMV 242]</ref>
* I am Truth itself and I never use [[To Lie, Lies, False Testimonies|lying]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-204.htm EMV 507]</ref>
* Every [[Man, Humanity, Human|man]] can come to join and possess Truth, that is [[God]], whatever his starting point may be. When there is no [[Pride]] of the Spirit and corruption of the [[Flesh, meaning|flesh]], but a sincere search for Truth and [[Light, Lamps|Light]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-212.htm#Verite EMV 515]</ref>

=== What is True ===

* I should say: [[Error, to be mistaken, lost|error]]. But since you do it without malice, through ignorance of what truth is, it is not an error, but only an imperfect [[To Judge, Judges, Judgment|judgment]] as a [[Children, Childhood|child]]'s judgment can be.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-041.htm#Erreur EMV 77]</ref>
* [[Satan]] distorts the truth in order to create confusion in [[Knowledge, Foresight, Thought, Revelations, Exegesis|thoughts]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-057.htm#Cach%C3%A9 EMV 92]</ref>

=== Being Frank and Sincere ===

* Be sincere. I am the Truth. In things above as in human matters. I want you to be frank too.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-063.htm#Sinceres EMV 98]</ref>
* It is enough to tell the truth and to be [[Goodness, Good|good]] to attract the hatred of the crowd after the first moment of enthusiasm. Truth is [[Reproach, Dispute|reproach]] and warning. [[Goodness, Good|Goodness]] deprives of the whip (of the tamer) and leads those who are not [[Goodness, Good|good]] to no longer [[Fear, Dread, Cowardice|fear]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-067.htm#V%C3%A9rit%C3%A9 EMV 106]</ref>
* In matters of truth, [[Honesty, Dishonesty|honesty]], moral conduct, there is no adaptation or compromise.<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-100.htm#ConduiteMorale EMV 237]</ref>

[[Category:Themes]]

==Notes and references==

Tyre

2026-04-27T04:50:23Z

Mloparco: Translated from French wiki via n8n automation

[[File:Tyr.webp|thumb|Tyre.]]
The great port of Phoenicia.
==Description==
<blockquote>"Viewed from the sea, Tyre looks like a huge mushroom extending its cap over the waves and sinking its roots into the coast. The isthmus is its foot. On both sides of the isthmus, there are two ports. One, the northern one, less enclosed, is filled with small boats; the other, to the south, better sheltered, has large ships arriving or departing.

They go around the island, and I realize that the isthmus is artificial, a sort of cyclopean causeway that connects the island to the mainland. They built without difficulty, long ago! I infer from this work and the number of ships in the busy ports that the city was [[Rich, Riches, Treasure|rich]] and commercial. Behind the city, after a flat area, there are pleasant small hills, and far away you can see the great Hermon and the Lebanese mountain range. I also conclude that it is one of the cities I saw from Lebanon."<ref name=":0">[https://www.maria-valtorta.org/Publication/TOME%2004/04-114.htm EMV 251].</ref></blockquote>
[[File:TYR.png|368x368px|Reconstruction of Tyre in the 1st century|alt=Reconstruction of Tyre in the 1st century|thumbnail]]

==Its Name==
Today Sour. Main port of the Phoenician coast, 40 km south of Sidon and 45 km north of Akko.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2004/04-114.htm EMV 251]

[https://www.maria-valtorta.org/Publication/TOME%2005/05-007.htm EMV 319.1]</blockquote>

==Learn more about this place==
See also the monograph on pheniciens.com<ref>[http://www.pheniciens.com/cites/Tyre.htm pheniciens.com]</ref>.

Tyre had two settlements, one on an island some distance from the coast, the other on the shore.<ref>[http://www.cosmovisions.com/cartes/VL/009d.htm cosmovisions.com/cartes/VL/009d.htm]</ref>

It is known from Egyptian texts as early as 1850 BC and took part early in the trade of luxury goods with Egypt; the Egyptians attempted to control the Phoenician coast. With Egypt’s decline, Tyre remained independent. Its king Hiram (979-945) was on good terms with David and Solomon<ref>[https://aelf.org/bible/1R/5 1 Kings 5:1ff].</ref>. He built a causeway connecting Tyre’s two ports. This era is known as the city’s Golden Age and its inhabitants later became the princes of trade in the eastern Mediterranean<ref>[https://aelf.org/bible/Is/23 Isaiah 23:8].</ref>. Their main commodities were their own glass and the scarlet purple dye made from murex. Jezebel, the daughter of Ethbaal, [[Kingdom, Royalty, Reign|king]] of Tyre, married Ahab, king of [[Israel, Jewish people|Israel]], to seal the Covenant between the two countries. She brought with her the culture and the [[Pagans, Gentiles (Goyim)|pagan]] worship.

Tyre paid tribute to the Assyrian Adad-Nirari in 803, and later to Tiglath-Pileser III but, by its submission to Assyrian rule, it retained great autonomy. It fell, like [[Samaria (Region)|Samaria]], into the hands of Sargon II in 722. The Tyrians tried several times, but unsuccessfully, to revolt with Egypt’s help. The Babylonians ended Assyrian supremacy.<ref>See the prophecies in [https://aelf.org/bible/Jr/27 Jeremiah 27] and [https://aelf.org/bible/Ez/26 Ezekiel 26].</ref> Tyre was taken by [[Wikipedia:Alexander the Great|Alexander the Great]] in 332. [[Herod the Great]] rebuilt the main Temple, which was visible when [[Jesus]] visited this region.<ref>[https://aelf.org/bible/Mt/15 Matthew 15:21ff].</ref> The Tyrians heard Jesus preach.<ref>[https://aelf.org/bible/Mc/3 Mark 3:8]; [https://aelf.org/bible/Mt/11 Matthew 11:21f].</ref> There were active Christians there in the first century.<ref>[https://aelf.org/bible/Ac/21 Acts 21:3ff].</ref><ref>Source: Dictionary of the Bible – A.M. Gérard – Ed. Robert Laffont.</ref>

''Excerpt from the [[Geographical Dictionary of the Gospel|Geographical Dictionary of the Gospel Salton Maria Valtorta]], by [[Jean-François Lavère]]'' <blockquote>
== Tyre, Es Sûr ==
Coming from [[Sicaminon|Sicaminon]], Jesus accompanied by some Disciples passes by boat before Tyre and evangelizes some fishermen not far from the town. Then the Apostles, escorting on the road to exile the Disciples [[Sintica|Syntyche]] and [[John of Endor]], stop at Tyre. It is the occasion for Maria Valtorta to describe authentically the city and its port facilities.

“''The city strangely protrudes onto the sea, as if it were built on an isthmus, or rather as if a narrow isthmus united the part emerging on the sea to the part extending on the shore. Viewed from the sea, it looks like a huge mushroom extending its cap on the waves and sinking its roots into the coast. The isthmus is its foot. On both sides of the isthmus, there are two ports. One, the northern one, less enclosed, is covered with small boats; the other, to the south, better sheltered, has large ships arriving or departing.'' (…) ''They go around the island, and I realize that the isthmus is artificial, a sort of Cyclopean causeway linking the island to the mainland. They built without difficulties, long ago! I deduce from this work and the number of ships in the busy ports that the city was rich and commercial. Behind the city, after a flat area, are pleasant small hills, and far away you can see great Hermon and the Lebanese range. I also conclude that this is one of the cities I saw from Lebanon... The Master does not go down to Tyre, nor to the city on the shore.''”<ref name=":0" />.[[File:Image.png|alt=Alexander’s causeway|thumb|280x280px|Alexander’s causeway]]Coastal city and main port of the Phoenicians between 200 BC until the Roman period. Tyre is located 40 km south of Sidon, and 45 km north of Haifa. The remains of the initial port, south of the peninsula, were explored by the French Institute of Near Eastern Archaeology in 1863.

The island city had two ports: one to the north, “the Sidonian port”; and the other to the south, “the Egyptian port.” A huge causeway about 500 meters long and 40 meters wide was built by order of Alexander the Great. At the time of Christ, taking advantage of Roman Peace, Tyre became an important commercial center again.

Silting over the centuries gradually transformed the island into an isthmus.

It can be noted that as of 1962, the causeway described by Maria Valtorta nearly 20 years earlier was still completely under sand<ref>See Robert Donceel, ''Recherches et travaux archéologiques au Liban'' (1962-1965), l’Antiquité classique 1967, vol 36 no. 1. See also Jules de Bertou, ''Essai sur la topographie de Tyre'' 1843.</ref>.</blockquote>

==Explore==
• 33° 16’ 24’’ N / 35° 11’ 34’’ E

• +15m

{{#widget:MapEN|marker_lat=33.27446249093701|marker_lng=35.19359526046758|zoom=7}}
==Notes and references==
[[Category:Places]]

To Disturb, To Upset

2026-04-27T04:50:20Z

Mloparco: Translated from French wiki via n8n automation

{{See also|See also:|Anguish, Anxiety, Worry}}<blockquote>[[File:Brooklyn Museum - Jesus Stilling the Tempest (Jésus calmant la tempête) - James Tissot - overall.jpg|thumb|The Very Troubled Apostles, Jesus Calms the Storm - James Tissot]]All turmoil harms [[Wise Men, Wisdom|Wisdom]] because it is [[Peace|peaceful]], since it comes from [[God]]. Trouble, on the contrary, does not come from God, because [[Anguish, Anxiety, Worry|worries]], [[Anguish, Anxiety, Worry|anxieties]], and [[Doubt|doubts]] are works of the [[Satan|Evil One]] to disturb the sons of [[Man, Humanity, Human|men]] and to [[Separation, To Separate, Schism, To Detach|separate]] them from God.<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-115.htm#Trouble EMV 252]</ref></blockquote>

== In "The Gospel as It Was Revealed to Me" ==

* [[God]] is [[Peace]], and if you want to walk in the path of God, you must clear your [[The Spirit|spirit]], your [[Heart]], and your [[Flesh, meaning|flesh]] of everything that is not Peace and brings with it trouble.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-032.htm#Trouble EMV 69]</ref>
* Everything is trouble for the [[Soul]] that is being worked on: curiosity, reckless [[Apostolate, Zeal|zeal]], [[Intransigence, hardness|intransigence]] as well as excessive [[Pity, Mercy, Compassion|pity]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-043.htm#TravailAme EMV 79]</ref>
* All turmoil harms Wisdom because it is peaceful, since it comes from God. Trouble, on the contrary, does not come from God, because worries, anxieties, and [[Doubt|doubts]] are works of the [[Satan|Evil One]] to disturb the sons of [[Man, Humanity, Human|men]] and separate them from God.<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-115.htm#Trouble EMV 252]</ref>

== In the Other Works of Maria Valtorta ==

=== Notebooks from 1945 to 1950 ===

* [https://www.maria-valtorta.org/Quaderni/Temptation.htm#SavoirLire '''Catechesis of February 18, 1947''']: Now, if you project onto this episode ([[Temptation]] of [[Jesus]] in the desert) the reflection of your own [[Man, Humanity, Human|humanity]] because you cannot admit that one might not feel troubled inwardly by an external Temptation, because you cannot admit that the [[Christ, Messiah, Christianity, Parousia|Christ]] himself, the [[Saint, Holiness, Sanctification|Saint]] of God, could have been tempted from outside without feeling any inner trouble, then it is you who give this coloring to the episode.<ref>[https://www.maria-valtorta.org/Quaderni/Temptation.htm#SavoirLire Catechesis of February 18, 1947]</ref>

[[Category:Themes]]

==Notes and references==

Three Disciples Who Want to Follow Jesus

2026-04-27T04:50:17Z

Mloparco: Translated from French wiki via n8n automation

[[File:"FILENAME_0"|thumb|Three Disciples Who Want to Follow Jesus (Matthew 8:18-22 - Luke 9:57-62). Interpretation by ChatGPT.]]
These [[Disciples]] who want to follow [[Jesus]] are two in [https://www.aelf.org/bible/Mt/8 Matthew 8:18-22] and three in [https://www.aelf.org/bible/Lc/9 Luke 9:57-62]. One asks Jesus where he lives, another asks for permission to bury his father, and the third to say goodbye to his family. Jesus responds with a radical call to commitment: he has no place to rest his head, the dead must bury their dead, and whoever looks back is not fit for the [[Kingdom, Royalty, Reign|Kingdom of God]]. This radicality raises questions about the literal or allegorical meaning to give to these demands.

The corresponding episode in Maria Valtorta ([https://www.maria-valtorta.org/Publication/TOME%2003/03-038.htm EMV 178]) is well located in [[Capernaum]] after the healing of [[Peter’s mother-in-law]] as reported by Matthew and there are exactly three successive disciples as described by Luke. The three radical calls find their justification in the context of the event.
==Exegesis questioning==

* The first to ask to follow Jesus is an anonymous scribe. These are generally opponents of Jesus but this one seems to be an exception. Jesus does not reject him but announces the precarious conditions he will have to face. These are material conditions that were those of itinerant teachers. Exegesis also notes that he informs Jesus of his decision more than asks for permission: "Master, I will follow you wherever you go.<ref>[https://www.aelf.org/bible/Mt/8 Matthew 8:19] | [https://www.aelf.org/bible/Lc/9 Luke 9:57].</ref>" It also questions the meaning of Jesus' response which describes material conditions but can also be spiritual.
* The second is about to follow Jesus but asks him: "Allow me first to go bury my father<ref name=":0">[https://www.aelf.org/bible/Mt/8 Matthew 8:21] | [https://www.aelf.org/bible/Lc/9 Luke 9:59].</ref>". This was a sacred duty: Jews had to bury their dead on the same day, and the Mourning lasted seven days (''shiv'a''<ref>According to Jewish laws (halakha), relatives had to remain secluded after the burial for seven days without leaving the house. This strict Mourning obligation is called "shiv'a" (''the seven days of mourning'').</ref>). Not doing so was a serious transgression of the ''Torah'' and a shame for the family. This is why exegesis considers it a metaphor (or hyperbole) applied to the radicality of commitment or that the son will wait for his old father's death before following Jesus.
* The third, mentioned only by Luke<ref>[https://www.aelf.org/bible/Lc/9 Luke 9:61].</ref>, asks Jesus to allow him first to say goodbye to the people of his house. Exegesis generally refers to the detachment from family ties requested by Jesus in other passages later in the Gospels<ref>[https://www.aelf.org/bible/Mt/10 Matthew 10:37-39] : "Whoever loves father or mother more than me is not worthy of me" | [https://www.aelf.org/bible/Lc/14 Luke 14:25-33] : "If anyone comes to me and does not hate father and mother... he cannot be my disciple." </ref>. The reflection would therefore be less unexpected.

==In Maria Valtorta==
===The context===
Jesus is in [[Capernaum]] where he has just healed the servant of the [[The Roman centurion of Capernaum|centurion]]. It is late February. Only a few days earlier, he had delivered the great teachings of the Sermon on the Mount<ref>From [https://www.maria-valtorta.org/Publication/TOME%2003/03-029.htm EMV 169] to [https://www.maria-valtorta.org/Publication/TOME%2003/03-036.htm EMV 176].</ref>, not far from there. It is undoubtedly these teachings that captivate the scribe (anonymous) who wants to follow Jesus to hear more. He is not alone: a compact crowd surrounds him<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-038.htm#CEV17801 EMV 178.1].</ref>.

=== The scribe ===
He informs Jesus that he will follow him: "what is in your words cannot be compared to what our precepts contain. They have won me over." He asks him which houses he could find him in. To the words of the Gospel, Jesus adds: "My house is the world, wherever there are minds to instruct, miseries to relieve, sinners to redeem." It is not great teachings that lift the soul: it is demanding evangelization. Will the scribe be able to conform to it?<blockquote>"Could you do what these little ones do for my love, you, teacher of Israel? Here we demand sacrifice and obedience and charity towards all, the Spirit of adaptation in everything, with everyone. For kindness draws. Because he who wants to heal must lean over all wounds. Afterwards, there will be the purity of Heaven. But here we are in the mud and we must pull from the mud, on which we place our feet, the already submerged victims. Do not lift your clothes, nor move away because there the mud is deeper. Purity must be ''in us''. One must be so penetrated by it that nothing can enter anymore. Can you do all that?<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-038.htm#CEV17802 EMV 178.2].</ref>" </blockquote>He asks to try, to which Jesus commits and prays for him.

=== The young man who goes to bury his father ===
It is Jesus who initiates the dialogue as Luke reports (but not Matthew)<ref name=":0" />. "Follow me," he says to a young man who looks at him intently. [[Elias of Korazim|Elijah]] of Chorazin ([[Korazim|Chorazin]])—that's his name—startles; he was going to bury his father who died that day. He must bury him and will follow Jesus afterward.<blockquote>"Follow me. Let the dead bury their dead. You, Life has already drawn you. You desired it, anyway. Do not lament the emptiness that Life has made around you to have you as a disciple. The mutilations of affection are roots for the wings that grow in the man changed into a servant of the Truth. Abandon corruption to its fate. Rise toward the Kingdom where nothing is corrupted. You will also find the incorruptible pearl of your father, God calls and passes. Tomorrow you will no longer find your Heart of today and the invitation of God. Come. Go announce the Kingdom of God<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-038.htm#CEV17803 EMV 178.3].</ref>." </blockquote>Elijah reflects on these two opposing loves: the love of God and the love of his father. Jesus then asks a young child of about four years old to repeat this prayer with him: "I bless you, O Father, and I invoke your light for those who weep in the clouds of life. I bless you, O Father, and I invoke your strength for the one who is like a little one who needs someone to support him. I bless you, O Father, and I invoke your love so that you make all that is not You forgotten, to all who would find in You, and who do not know how to Believe, all their good, here and in Heaven." Elijah makes up his mind. He gives his packages to a companion and comes to Jesus who places the child on the ground after blessing him. He takes the young man by the shoulders and walks like this, to comfort and support him in his effort. Elijah will be a faithful disciple until the end, counted among [[The Seventy-Two Disciples|the seventy-two]] sent out two by two to evangelize.

Mosaic Law requires to "honor your father and your mother"<ref>[https://www.aelf.org/bible/Ex/20 Exodus 20:12] | [https://www.aelf.org/bible/Dt/5 Deuteronomy 5:16].</ref> but remains silent about the obligation of a son to bury his father. This obligation, very rooted, is born of rabbinic tradition<ref>The Talmud (tractate Moed Katan 27a) and the Mishna (Berakhot 3:1) develop strict customs: The burial of parents is considered a primary filial duty (kibbud av va-em). The Midrash (e.g. Sifre Deuteronomy §56) emphasizes that burial is an act of filial piety (hesed shel emet).</ref>. Jesus thus challenges traditions which he subordinates to divine law. This is what he will do, for example, by subordinating the imperative law of the Sabbath<ref>[https://www.aelf.org/bible/Lc/6 Luke 6:1-5]. Jesus Lord of the Sabbath.</ref>. What drives Elijah is Jesus' affirmation that his father is in Heaven (the Kingdom) and that he honors him by following the path where he will find him.

=== The one who wants to say goodbye to his family ===
This other young man (anonymous) wants to follow Elijah’s example but asks Jesus for permission to say goodbye to his family. Jesus' answer is brief: "There are too many roots in you that plunge into the human. Uproot them and if you can't, cut them off. To serve God one must come with a full freedom of spirit. Nothing must bind the one who gives himself<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-038.htm#CEV17804 EMV 178.4].</ref>." The young man protests: he will manage to free himself.<blockquote>"No. No, you would never succeed anymore. God is demanding just as He is infinitely generous when He rewards. If you want to be a disciple, you must embrace the cross and come. Otherwise, you remain among the simple faithful. The path of a servant of God is not strewn with rose petals. It is absolute in its demands. No one, after putting his hand to the Plough to plow the fields of Hearts and sow the seed of the Doctrine of God<ref>In Maria Valtorta's work, Jesus several times reminds of this advice of the ploughman who does not look back: [https://www.maria-valtorta.org/Publication/TOME%2004/04-140.htm#CEV27606 EMV 276.6] | [https://www.maria-valtorta.org/Publication/TOME%2004/04-168.htm#CEV30201 EMV 302.1] and [https://www.maria-valtorta.org/Publication/TOME%2008/08-012.htm#CEV55106 EMV 551.6].</ref>, can look back to see what he has left or lost, what he could have had by following the common way. The one who acts thus is not fit for the Kingdom of God. Work on yourself. Man up yourself, then come. Not now<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-038.htm#CEV17804 EMV 178.4].</ref>."</blockquote>

=== A catechesis of Jesus ===
On Monday July 31, 1944, while she was making her daily offerings, Maria Valtorta heard the voice of Jesus "clear and sudden" telling her the verse of [https://www.aelf.org/bible/Mt/8 Matthew 8:55] and explaining it: "Let the dead bury their dead. The dead of the dead are vain preoccupations, worldly worries, humanly felt affections. The 'living' must not occupy themselves with these dead things." A little later Jesus develops his teaching extending it briefly to Matthew 8:20 and Luke 9:58: "The foxes have their dens and the birds their nests. The Son of Man had no stone where to lay his head."

At that time, Maria Valtorta had not yet received the vision corresponding to the Gospel (this will only happen ten months later, on Sunday June 3, 1945). This catechesis<ref>''The Notebooks of 1944'', July 31</ref> gives the meaning of what she will see and confirms the sense of the radicality asked of the Disciples.

==== The dead and the living ====
Jesus develops a metaphor of the "dead" and the "living": The "dead" are not only those who have rejected God, but also the lukewarm, those who, by apathy or excessive attachment to earthly realities, remain spiritually inert: "I call dead those who, for not having given themselves entirely to Life, have remained heavy and slow, cold and inert like dead bodies." These souls, compared to stones without their own energy or oysters attached to a rock, are incapable of responding to the Call of God. Their affection for the world paralyzes them in place.

The "living," on the other hand, are those who prioritize God above all else, including legitimate affections (family, home, security): "Follow me going beyond all that is not God."

==== The Transfiguration of legitimate affections ====
Jesus uses the image of foxes (which have dens) and birds (which have nests) to illustrate a paradoxical freedom: He himself, the Son of Man, had "no stone where to lay his head" (Matthew 8:20 / Luke 9:58), because his unique attachment is to the will of God. Thus, the disciple is called to an even greater inner freedom: not to be burdened by earthly attachments, even holy ones (such as love for one’s family or home), if they become obstacles to following Christ: "Love all in God, saintly. […] Consider everything else and other people through me." This demand is not a rejection of human affections but their transfiguration: to love them in God and for God, submitting them to his primary love.

==== True rest ====
Jesus invites to a detachment which is not deprivation, but liberation: Human affections (family, friends) must be lived in charity, without selfishness, and always subordinated to the love of God: "Pass everything you can do, say or love through the sieve of your love for me."

The disciple finds his true rest not in earthly securities but in the Heart of Jesus: "Little John" (Maria Valtorta) […] "has a pillow and a nest: the Heart and the breast of his Jesus."

The teaching ends with a dynamic image: "Rise above what is earthly. There is so much sky for you!" The disciple is called to fly lightly towards God without being weighed down by the "dead" (worries, lukewarmness, disordered attachments).

==== Evangelical radicality ====
This catechesis of Jesus is part of an ancient exegetical and spiritual tradition, where evangelical radicality is understood as liberation rather than deprivation<ref>St Jerome, St Augustine, St John Chrysostom.</ref>. The call "Let the dead bury their dead" aims to shake the lukewarm and refocus the disciple on the urgency of the Kingdom, an interpretation that Maria Valtorta enriches by describing the "dead" as those who, through their apathy, remain "heavy and inert" before divine Life. This tradition also insists on the necessity to subordinate earthly affections—even legitimate ones—to the love of God, an idea expressed with force by Maria Valtorta: "Love everything in God, saintly." This vision matches that of the Catechism of the Catholic Church<ref>CCC §§2544-2547.</ref>, which sees detachment as a condition to enter the Kingdom, without rejecting created realities, but ordering them to their ultimate end. Far from being a rejection of the world, it is a call to love "in God and for God," a synthesis that Jesus, in Maria Valtorta, illustrates by the image of the disciple whose "pillow and nest" are none other than "the Heart and the breast of his Jesus." Thus, his teaching, while repeating the accents of tradition, offers an actualization of this truth: the freedom of the disciple arises from his exclusive attachment to Christ, "the Life," who alone gives meaning to all other loves.
==Contribution of Maria Valtorta’s narrative==
Three believers, but only one disciple. The scribe marveled at the goodness of Jesus’ teachings, undoubtedly heard on the Mount of Beatitudes<ref>According to the writings of Maria Valtorta, this is located on the Horns of Hattin. Cf. SEVERINO CARUSO, ''[[Experience of Hattin|The Experience of Hattin]]''.</ref>, but Jesus exposes to him that they are a path of active charity and invites him to progress. The hesitant disciple defends legitimate human loves but does not put them in order. Jesus does not reject him: he invites him to grow in freedom. Only [[Elias of Korazim|Elijah]] subordinates everything to the following of Jesus for the Kingdom. Jesus facilitates his final decision. He called him when the other two proposed themselves, as Luke specifies<ref>[https://www.aelf.org/bible/Lc/9 Luke 9:59].</ref>. He burned with desire when the other two only showed strong interest. Thus where the texts of Matthew and Luke highlight the rupture, Maria Valtorta's writings also shed light on Jesus’ pedagogy who adapts his demands to the hearts He knows.

Maria Valtorta’s narrative especially emphasizes the meaning of evangelical radicality (which Jesus develops several times in the Gospel), not as an initiatory trial, but as a transition to a higher level: Following Jesus is not renouncing one’s humanity, but transfiguring it by love.

==Notes and references==
[[Category:Special events]]

Work, Toil, Fatigue

2026-04-27T04:50:14Z

Mloparco: Translated from French wiki via n8n automation

[[File:Villeréal - Église Notre-Dame - Vitrail de la vie de Joseph -4.jpg|thumb|Jesus works in Joseph's workshop. Villeréal - Church Notre-Dame - Stained glass.]]
Since the [[Original sin, original fault|Original Sin]], fatigue and work have entered the [[World, society, the Earth, the universe|world]] together with [[Sin, Fault, Blasphemy|sin]] and [[Agony, Death|death]]. In the [[The Work Given to Maria Valtorta|work]] of [[Maria Valtorta]], [[Jesus|Jesus]] teaches to sanctify work, transforming it into an essential means of [[Redemption, Salvation, Redeemer|salvation]] and [[Saint, Holiness, Sanctification|sanctification]] of the [[Soul]].

== In "The Gospel as it was revealed to me" ==

* The love of work.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-061.htm EMV 36]</ref>
* "Boy, know that when one is tired from an [[Honesty, Dishonesty|honest]] work, [[Sexuality, Sensuality, Lust|women]] no longer attract. One only loves the honest bed of one's [[Union, Marriage, Unity|wife]]." said [[Peter the Apostle|Peter]] to [[Judas Iscariot the Apostle|Judas]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-063.htm#Travail EMV 98]</ref>
* The honesty of work is part of the [[Love, Charity, To Love|love]] of the [[Neighbor]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-092.htm#HonneteteDuTravail EMV 125]</ref>
* Work, whatever it may be, is never humiliating.<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-131.htm#TravailManuel EMV 268]</ref>
* Let your work be constant, [[Trust, to rely, to confide|trusting]], [[Peace|peaceful]], without sudden starts and sudden stops.<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-140.htm#ConstantConfiantPaisible EMV 276]</ref>
* But if there is no fatigue, there is no merit, and there is little profit, because one makes few conquests and confines oneself to those who are already in [[Justice (Divine, Human)|justice]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-019.htm EMV 558]</ref>
* To always work for [[Virtues|virtue]] is allowed, it is even a [[Duty(ies)|duty]]. To work without stopping for gain, no. Only those who do not know that there is a [[God]] to be honored on his day can do so. To work in [[Silence, To Be Silent|silence]] is a merit that everyone should learn from the bees, for it is in silence that holy things are made [[Saint, Holiness, Sanctification|holy]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-026.htm#WorkersGod EMV 565]</ref>

[[Category:Themes]]

==Notes and references==

Family Traits

2026-04-27T04:50:11Z

Mloparco: Translated from French wiki via n8n automation

{{DISPLAYTITLE:Physiognomies: Family Resemblances}}
[[Lorenzo Ferri]], the illustrator of Maria Valtorta, created several portraits under her guidance and during her lifetime. Most of these are reputed to correspond to received visions. On this page, we bring together a few portraits that highlight the dominant traits of the Families. Resemblances that cannot be fabricated.

=== Joseph and his nephews ===
Jude (on the right) and James (in the center) resemble their uncle Joseph (on the left), the husband of Mary. The four sons of Alphaeus (Joseph, Simon, James, and Jude) also descend from David, although their mother, Mary, daughter of Cleophas, is probably of Galilean stock. Alphaeus and Joseph, born in Bethlehem, are Judeans. They emigrated young due to political persecution.
[[File:JosephLignee.jpg|670px|thumb|center|Resemblance between Anne, Elizabeth, and John the Baptist. Lorenzo Ferri after Maria Valtorta]]
=== Simon Peter and Andrew the Apostle ===
Simon Peter and Andrew the Apostle, two Galileans, sons of Jonas, share some physical similarities, such as cheekbones, nose, … In terms of character, it is another matter. If Peter, the elder, is outgoing and often boastful, his brother is introverted and sensitive. They are not known to have other brothers or sisters, nor the name of their mother.
[[File:PierreAndre.jpg|661px|thumb|center|Resemblance between Anne, Elizabeth, and John the Baptist. Lorenzo Ferri after Maria Valtorta]]
=== The Family of Bethany ===
Lazarus, Martha, and Mary descend from Theophilus, an ethnarch of Antioch in Syria, and from Eucheria of Theophilus, of royal descent. Wealthy and protected by the Romans whom their father had served, it is on their property that Jesus takes refuge without being disturbed, even after his condemnation by the Sanhedrin. The gaze of the two sisters is similar, as are some facial details.
[[File:BethanieFamille.png|628px|thumb|center|Resemblance between Anne, Elizabeth, and John the Baptist. Lorenzo Ferri after Maria Valtorta]]
=== John the Baptist and the Hebron Stock ===
Anne, the mother of the Virgin Mary, is Judean of the Hebron stock where Elizabeth lives, whom the young Mary, her cousin, comes to visit. The three portraits share a sharp profile.
[[File:BaptisteAaron.jpg|646px|thumb|center|Resemblance between Anne, Elizabeth, and John the Baptist. Lorenzo Ferri after Maria Valtorta]]
=== Jesus and his maternal lineage ===
Mary, like her parents, are Judeans who emigrated to Galilee due to political persecution. It is through Joachim, her grandfather, and through her mother that Jesus is truly of the descent of David. The facial traits resemble each other. Through his grandmother, Jesus is descended from Aaron, the brother of Moses.
[[File:JesusDavid.jpg|496px|thumb|center|Resemblance between Joachim, Mary, and Jesus. Lorenzo Ferri after Maria Valtorta]]
== Notes and references ==
[[Category:Characters]]
[[Category:Medicine and anatomy]]

Tomb, Bones

2026-04-27T04:50:08Z

Mloparco: Translated from French wiki via n8n automation

{{See also|See also:|Agony, Death}}
[[File:Brooklyn Museum - The Watch Over the Tomb (La garde du Tombeau) - James Tissot.jpg|thumb|The TombWater Guard of the Lord - James Tissot, Brooklyn Museum.]]
The bones? What are they? Proof of the power of [[God]] who drew [[Man, Humanity, Human|man]] from dust. Nothing else.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-040.htm#PriereDefunts EMV 76]</ref>

== In "The Gospel as It Was Revealed to Me" ==
=== Burial ===
* The bones? What are they? Proof of the power of [[God]] who drew [[Man, Humanity, Human|man]] from dust. Nothing else.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-040.htm#PriereDefunts EMV 76]</ref>
* The bones of the [[Believers, Beliefs, Faithful, Righteous|just]], even dried and scattered, spread a purifying balm and seeds of [[Eternity, Eternal|eternal]] life.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-041.htm#OssementsDesJustes EMV 77]</ref>
* We Hebrews do not make drawings on tombs as the [[Pagans, Gentiles (Goyim)|Gentiles]] do. But if we did, we should always draw, not the extinguished flame, the empty hourglass, or another symbol of an end, but God the [[Seed|seed]] cast into the furrow that blooms into an ear of grain.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-011.htm EMV 550]</ref>

=== Spiritual death ===

* (On spiritual death): But if the Most High feels this [[Pain, Suffering, To Suffer|pain]], and it is already great, what will be his pain for those of his People who are bleached bones, lifeless, without [[Life, Living|life]], without [[The Spirit|spirit]]?<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-186.htm#MortSpirituelle EMV 491]</ref>

== In other works of Maria Valtorta ==

=== [[Notebooks of 1943]] ===

* '''Catechesis of July 22, 1943''': Can you say that I did not love this land (Italy) where I brought the Relics of my life and death: the house of [[Nazareth]] where I was conceived in an embrace of [[Light, Lamps|luminous]] ardor between the divine [[Holy Spirit, Paraclete, Spirit|Spirit]] and the [[Virgin Mary|Virgin]], and the Shroud on which the sweat of my [[Passion (Redemption)|death]] imprinted the mark of my [[Pain, Suffering, To Suffer|suffering]], endured for [[Man, Humanity, Human|humanity]]? (''Salton [[Maria Valtorta]], these two [[Relics]] are therefore authenticated'').<ref>[https://www.maria-valtorta.org/Quaderni/430722.htm Catechesis of July 22, 1943]</ref>

=== [[Notebooks of 1944]] ===

* '''Catechesis of January 5, 1944''': Your legend tells that when the tomb of the [[Virgin Mary|Virgin Mary]] was reopened for [[Thomas the Apostle|Thomas]], there were only flowers. Mary's tomb did not engulf her corpse. Mary's corpse was not there. Mary did not die […] You have no Relics of Mary's [[Flesh, meaning|body]], nor of her tomb since she had none.<ref>[https://www.maria-valtorta.org/Quaderni/440105.htm#TombWater Catechesis of January 5, 1944]</ref>

[[Category:Themes]]

==Notes and references==

Timnath

2026-04-27T04:50:05Z

Mloparco: Translated from French wiki via n8n automation

[[File:Carte-Timnata.jpg|thumb|Timnath (Timnatha, Timna)]]

The city where Samson took a woman: a Philistine who betrayed him during his wedding, and whom he abandoned<ref>Article partially written based on the ''[[Geographical Dictionary of the Gospel]]'', J.-F. LAVÈRE.</ref>.

== Description ==
This biblical city is mentioned only once in the work of Maria Valtorta. Jesus shows the Apostles the magnificent panorama (Judea) of the historic cities of Israel around [[Bethginna|Beth Gimmal]]. "''Over there, all sunlit, [[Zorah]], the homeland of Samson, and a little further east Timnath, where he took a woman and where he performed many feats and follies"''<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-077.htm#CEV21502 EMV 215.2].</ref>.

These "feats and follies" of Samson are reported in [https://www.aelf.org/bible/Jg/14 Judges 14]: Samson insists on marrying a Philistine from Timnath. On the way, he kills a young lion with his bare hands. This inspires a riddle which becomes the subject of a bet with the wedding guests. When they cannot solve it, they bribe the young bride who extracts the answer from Samson for them.

According to Maria Valtorta, Timnath would therefore be located a little east of [[Zorah]] (the homeland of Samson), which remains entirely compatible with the biblical context<ref>[https://www.aelf.org/bible/Jg/13 Judges 13,1-6] | [https://www.aelf.org/bible/Jg/14 Judges 14,1-5] | [https://www.aelf.org/bible/Jos/15 Joshua 15,10-57] | [https://www.aelf.org/bible/Jos/15 Joshua 19,43] | [https://www.aelf.org/bible/2Ch/28 2 Chronicles 28,18].</ref>.

== Its name ==
Timnath, Timnatha, Timna. The meaning of this name remains uncertain: it could indicate a territorial division, or it could be a personal name (Timna was, for example, the concubine of Eliphaz, son of Esau<ref>[https://www.aelf.org/bible/Gn/36 Genesis 36,12].</ref>).

== Where is it mentioned in the work? ==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2003/03-077.htm EMV 215]</blockquote>

== Learn more about this place ==
The location of this village is still uncertain. At least two Khirbet Timna sites<ref>"Khirbet" means "ruins".</ref> are known in this area. Historians today place Timna further west, between Ekron and Beth Shemesh, but without real justification<ref>See the [https://www.academia.edu/49934110/Three_Seasons_of_Excavations_at_Tel_Batash_Biblical_Timnah Tel Batash excavations in 1977].</ref>.

== Explore ==

* 31° 46’ 13’’ N / 35° 00’ 16’’ E /
* +275m
{{#widget:MapEN|marker_lat=31.770278|marker_lng=35.004444|zoom=7}}

== Notes and references ==

<references />
[[Category:Places]]

Tiberias

2026-04-27T04:50:02Z

Mloparco: Translated from French wiki via n8n automation

[[File:Tibériade.webp|thumb|Tiberias.]]
The city on the shore of the [[Lake of Tiberias, Sea of Galilee|Sea of Galilee]].
==Inhabitants or Natives==
[[Encountered Characters#92 Personnages rencontrés en Galilée|Aristobulus]], [[Encountered Characters#92 Personnages rencontrés en Galilée|Cornelius]], [[Encountered Characters#92 Personnages rencontrés en Galilée|Crispus]], [[Joseph of Tiberias|Joseph]] the boatman and [[Anne of Joseph|Anne]] his woman.

===Secondary Residents===
[[Chouza]] the steward of [[Herod Antipas|Herod]], [[Johanna of Chuza|Joanna]] his woman, [[Mary and Matthias of Chuza|Mary and Matthias]] their adoptive [[Children, Childhood|children]], [[Esther, wet nurse of Johanna of Chuza|Esther]] Joanna’s nurse, [[Jonathan of Bethlehem in Judah|Jonathan]] their steward, the Roman women [[Valeria]] and her [[Son, daughter(s)|daughter]] [[Faustina|Faustina]], [[Lydia|Lydia]].

==Description==
The southernmost part is inhabited by common people, families of fishermen or artisans. The other part, further north, is the palace district stretching along the lake, with bWaterx parks visible on the arc of the shore.<blockquote>"I see the beautiful city of Tiberias, brand new. That it is new and [[Rich, Riches, Treasure|rich]], the whole design indicates it to me. It follows a more orderly plan than any other city in Palestine and presents a harmonious and organized ensemble that not even [[Jerusalem]] offers. Beautiful avenues, straight streets already equipped with a sewer system to prevent water stagnation and accumulation of garbage in the streets, vast squares adorned with fountains with magnificent marble basins. Palaces already well laid out in the style of Rome with airy porticoes. Through some carriage gates, open at this early hour, the eye catches ample vestibules, marble peristyles decorated with precious hangings, furnished with seats, small tables. Almost all have, in the centre, a courtyard paved in marble, with fountains and water jets, and marble basins filled with flowering plants. In short, it is a fairly good imitation of Roman architecture, richly reproduced and imitated. The most beautiful houses are in the streets near the lake. The first three, parallel to the coast, are truly lordly. The first, along an avenue that follows the gentle curve of the lake, is absolutely splendid. The last part is a series of villas that have their main facade on the street passing behind, and towards the lake they have rich gardens descending to the point of being caressed by the waters. Almost all have a small port where there are boats for rides with precious canopies and seats of purple color."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-064.htm EMV 99].</ref></blockquote>

==Its Name==
Named in honor of [[Tiberius, the Emperor|Emperor Tiberius]].

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2002/02-063.htm EMV 98] [https://www.maria-valtorta.org/Publication/TOME%2002/02-064.htm EMV 99] [https://www.maria-valtorta.org/Publication/TOME%2006/06-130.htm EMV 438] [https://www.maria-valtorta.org/Publication/TOME%2006/06-130.htm EMV 438] [https://www.maria-valtorta.org/Publication/TOME%2006/06-137.htm EMV 445] [https://www.maria-valtorta.org/Publication/TOME%2006/06-153.htm EMV 461] [https://www.maria-valtorta.org/Publication/TOME%2006/06-153.htm EMV 461] [https://www.maria-valtorta.org/Publication/TOME%2008/08-027.htm EMV 566]</blockquote>

==Learn More About This Place==
City founded by [[Herod Antipas]] in 20 AD. Named in honor of [[Tiberius, the Emperor|Emperor Tiberius]]. It gave its name to the lake on whose shore it lies. It is said that its magnificent buildings were constructed on a site including an ancient cemetery, which made the city even more "impure" in the eyes of the Jews who took long to settle there. It was a predominantly [[Pagans, Gentiles (Goyim)|pagan]] city. The thermal springs of [[Emmaus of Tiberias|Emmaus of Tiberias]] also contributed to its fame.

==Explore==
{{#widget:MapEN|marker_lat=32.783180010361306|marker_lng=35.542635238618644|zoom=7}}

==Notes and References==
[[Category:Places]]

Tirzah

2026-04-27T04:49:59Z

Mloparco: Translated from French wiki via n8n automation

[[File:Tersa.webp|thumb|Tirzah.]]
The village that drives away [[Jesus]].
==Inhabitants or natives==
[[Merod of Tirzah and her sister|Merod and her sister]], who Homelent Jesus.

==Description==
<blockquote>"Tirzah is so surrounded by lush olive groves that you have to be very close to notice that the town is there. A enclosure of kitchen gardens of wonderful fertility provides the houses with a final shelter Against the wind."<ref name=":0">[https://www.maria-valtorta.org/Publication/TOME%2008/08-036.htm EMV 575].</ref></blockquote>A village in a wet region: <blockquote>"Walking in the fYesllis of stems and aquatic plants, feet torn by rushes, struck in the Face by willows and rosWaterx, slipping on the mud at the bottom..."<ref name=":0" /></blockquote>

==Notable facts==
The [[Apostles|apostolic group]] is driven out.<ref>[http://www.info-bible.org/lsg/42.Luc.html#9.51 Luke 9:51-56] ; [https://www.maria-valtorta.org/Publication/TOME%2008/08-036.htm EMV 575].</ref> [[James of Zebedee the Apostle|James]] and [[John of Zebedee the Apostle|John]] of Zebedee propose to call down the Fire of Heaven on them.<blockquote>"Now they do not understand. Soon, they will understand my justice and worship me more than if I had not respected it".<ref name=":0" /></blockquote>

==Its name==
הבתרצ (Tirzah)<ref>[http://www.croixsens.net/hebreu/alphabet.php Hebrew alphabet on croixsens.net].</ref>

Tirzah, Thersa, Tirça, Tirsa - Tirtsa - Thirtsa means "Grace, charm". Brief capital of the northern kingdom located in the Nahef valley Tirza (Faria) which descends from the mountains of Samaria toward the Jordan.

Its exact location remains unknown, but archaeologists agree to place Tirzah northeast of [[Shechem]], on the site of present-day Tell El-Farah. Others identify it with Ofra, further south, or the site of El-Farah. According to the indications of [[Maria Valtorta]], it would be this last site, identified (or close) to [[Wikipedia:Furush Beit Dajan|Furush Beit Dajan]] just opposite the [[Ford of the Jabbok|ford of Adam]] (Adamah) through which the [[Israel, Jewish people|Hebrews]] entered the Promised Land.

This village has all the characteristics of lush vegetation and is fed by numerous springs to the south of the village.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2008/08-035.htm EMV 574] [https://www.maria-valtorta.org/Publication/TOME%2008/08-036.htm EMV 575]</blockquote>

==Learn more about this place==
An ancient town, it is famous for its bWaterté if one believes the Song of Songs<ref>[https://www.aelf.org/bible/Ct/6 Ct 6:4] (Tirsa).</ref>. Having prospered under David, it became the capital of the [[Kingdom, Royalty, Reign|kingdom]] of the north after the schism. King Omri created Samaria and settled there. Tirzah then declined.<ref>[https://aelf.org/bible/1R/16 1 Kings 16:17-24].</ref>

==Explore==
{{#widget:MapEN|marker_lat=32.1463400360186|marker_lng=35.490635242751125|zoom=7}}
==Notes and references==
[[Category:Places]]

Temptation

2026-04-27T04:49:56Z

Mloparco: Translated from French wiki via n8n automation

[[File:Brooklyn Museum - Jesus Tempted in the Wilderness (Jésus tenté dans le désert) - James Tissot - overall.jpg|thumb|349x349px|[[Jesus]] tempted in the desert - James Tissot]]
"In the [[Trials|trial]] of Temptation, let no one say: my Temptation comes from [[God]]. God, indeed, cannot be tempted to do [[Evil and Its Origins|evil]], and He Himself tempts no one. Everyone is tempted by their own [[Desire (Good and Bad), Envy, Concupiscence|lust]] that draws them in and [[Seduction, BWaterty, Charm|seduces]] them. Then lust conceives and gives birth to [[Sin, Fault, Blasphemy|sin]], and sin, when it is full-grown, gives birth to death." <ref>[http://www.aelf.org/bible/Jc/1 Jacques 1, 13-15]</ref>

Our sins are therefore the [[Fruits]] of consenting to Temptation.<ref>[https://www.maria-valtorta.org/Ressources/2803-2865.htm#CEC2846 CEC § 2846]</ref>

One might imagine that [[Saint, Holiness, Sanctification|holiness]] avoids Trials, but it only allows one to [[Victory, Triumph, To Overcome|overcome]] them.

[[Jesus]] Himself was tempted, but [[Satan]] “having thus exhausted all forms of Temptations, departed from Jesus until the appointed time.” <ref>[http://www.aelf.org/bible/Lc/4 Luc 4, 13]</ref> Some imagine it was only a formality meant for our education and that it would be improper to Believe that He was truly tempted: that would then detract from the merits that anticipate the victory of the [[Passion (Redemption)|Passion]]. <ref>[https://www.maria-valtorta.org/Ressources/0484-0570.htm#CEC0538 CEC § 540]</ref>

The [[Christ, Messiah, Christianity, Parousia|Christ]] was “tested in every way, just as we are”. (<ref>[http://www.aelf.org/bible/He/4 Hébreux 4, 15]</ref>)

Indeed <blockquote>"only [[Man, Humanity, Human|man]] can be tempted, being composed of material substance and [[Spirituality, Spirit|spiritual]] substance, whose reason, intelligence, and [[Conscience]] are [[Freedom, Free Will|free]], so that he can discern [[Good]] and evil and will one or the other. Only man, who is still engaged in his [[Struggle|battle]], can be subject to Temptation, because of his sad inheritance due to the [[Original sin, original fault|sin]] of the [[Adam and Eve, New Eve|first ancestors]] of [[Man, Humanity, Human|humanity]]."<ref>[https://www.maria-valtorta.org/Quaderni/470218.htm#Qui Cahiers, February 18, 1947]</ref> </blockquote>The [[Christ, Messiah, Christianity, Parousia|Christ]] therefore triumphed over Temptation; He conquered the Tempter for us.<ref>[https://www.maria-valtorta.org/Ressources/0484-0570.htm#CEC0538 CEC § 539]</ref> He faced Temptation in His human nature, but He never consented to sin because [[Satan]] found no foothold in Him. (<ref>[http://www.aelf.org/bible/Jn/14 Jean 14, 30]</ref>) <blockquote>"Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him." (<ref>[http://www.aelf.org/bible/Jc/1 Jacques 1, 12]</ref>) </blockquote>If Jesus was tempted, we are too. The [[Saint, Holiness, Sanctification|saints]] were attacked by cunning or by force. [[Maria Valtorta]] was no exception and triumphed.

But in history, this was not always the case: there is the case of Madeleine de la Croix, a 16th-century Poor Clare who succumbed to worldly glory and was stripped of her holiness, which everyone had recognized until then.

Nothing is definitively gained in the Struggle Against the Tempter: it is therefore important to focus on the [[Teaching, Catechism|teachings]] that emerge from the [[The Work Given to Maria Valtorta|work]] of Maria Valtorta.

== What is Temptation? ==
To this question, Jesus [https://www.maria-valtorta.org/Quaderni/470218.htm#Temptation answers Maria Valtorta] citing the Catechism<ref>The Catechism of Saint Pius X, one of the only books Maria Valtorta had at her disposal. [http://www.catho.org/9.php?d=brx#b1 Second part, prayer. Chapter 2, § 7: Sixth petition].</ref>: "It is an incitement to sin that comes to us from the [[Satan|devil]], or from [[Wicked, Evil|wicked]] persons, or from our [[Instincts, physiological needs, passions|passions]]."

"It is an incitement," Jesus comments. If it incites to sin, it is a sign that it is not sin as such. No, it is not sin. Quite the opposite, it is a means to grow in [[Justice (Divine, Human)|justice]] and increase our merits by remaining [[Believers, Beliefs, Faithful, Righteous|faithful]] to the [[Law, Rules, Discipline|Law]] of the Lord.<ref>Idem: God allows us to be tempted to test our fidelity, to grow our Virtues, and to increase our merits.</ref> It becomes sin when man voluntarily puts himself in a position to sin, by approaching things or persons who can lead him into it. <blockquote>"From whom does Temptation come? From the devil, from wicked persons, from [[Instincts, physiological needs, passions|passions]]. Therefore, it is caused by external or internal factors. But I tell you truly, the most dangerous are the internal factors, that is, the [[Desire (Good and Bad), Envy, Concupiscence|disordered inclinations]] and the [[Instincts, physiological needs, passions|instincts]] or impulses remaining in man with the other miseries which are the consequence of the sin of [[Adam and Eve, New Eve|Adam]].

"These internal factors, Satan excites, or attempts to excite, by all means, and to do this he is well served by the [[Man, Humanity, Human|men]] around you and by your human ''self'': this latter is indeed a domain of ever-rekindled Temptations, because it has strong tendencies toward the [[Saltfishness]] of matter and the [[Sexuality, Sensuality, Lust|sensuality]] of [[The Spirit|the spirit]], the first pushing the [[Flesh, meaning|flesh]] to [[Revolt|rebel]] Against God and Against the [[Soul]], the second leading the spirit to that stupid [[Pride]] that thinks it is permitted everything, even to criticize the works of God and His [[Justice (Divine, Human)|justices]].

"Truly I tell you that you are yourselves the best support of Satan when you stir up and cultivate in yourselves "the [[Sexuality, Sensuality, Lust|concupiscence of the flesh]], the [[Desire (Good and Bad), Envy, Concupiscence|lust]] of the eyes, the [[Pride]] of life"<ref>The three concupiscences or lusts mentioned by [https://aelf.org/bible/Jn/1 1 John 2:16] and recalled by the [https://www.maria-valtorta.org/Ressources/2464-2557.htm#CEC2514 CEC § 2514]: "Everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—does not come from the Father but from the world".</ref>: all things that do not come from the [[God|Father]] but from the world. For if you did not consent to prepare a suitable ground for the invasion of internal factors, they could not penetrate you, disturb your deepest being, and exacerbate the internal factors." </blockquote>We thereby see well the development of the [[Teaching, Catechism|teaching]] expressed in the epistle of [[James of Alphaeus the Apostle|Saint James]] and the affirmation of Jesus: Satan has no hold on Him.

== Satan always presents himself with a benevolent exterior ==
In his comments on his Temptation in the desert<ref>See [https://www.maria-valtorta.org/Publication/TOME%2002/02-006.htm EMV 46].</ref>, Jesus deciphers Satan’s methods and how to foil them.

=== 1 - Satan always presents himself in a harmless appearance that lulls the vigilance of Souls inattentive to the divine: they do not use [[To Pray, Prayer, Supplication|prayer]] which unites them to God ===
<blockquote>"Satan always presents himself with a friendly exterior, in an ordinary guise. If Souls are attentive and especially in spiritual contact with God, they realize this observation which makes them cautious and ready to fight the [[Obstacles, pitfalls|traps]] of the demon. But if Souls are inattentive to the divine, separated from Him by fleshly tendencies that overwhelm them and make them deaf, not using the help of prayer that unites them to God and channels His [[Power(s), Strength(s), The First|strength]] into the Heart of man, then they hardly perceive the snare hidden under an innocent appearance and fall into it. Getting out of it afterward is very difficult." </blockquote>

=== 2 - He first attacks the [[Flesh, meaning|fleshly]] senses before attacking the spirit ===
<blockquote>"The two most common paths Satan takes to reach Souls are carnal attraction and [[Desire (Good and Bad), Envy, Concupiscence|lust]]; he always begins with the material side of nature. After dismantling and enslaving it, he directs the attack to the upper part.

"First the moral side: the thought with its pride and lusts; then the spirit, by taking not only away the [[Love, Charity, To Love|love]], but also the [[Fear, Dread, Cowardice|fear]] of God. Divine love no longer exists when man has replaced it with other human loves. It is then that man abandons body and [[Soul]] to Satan to reach the joys he pursues, to cling ever more to them."</blockquote>

=== 3 - He must be opposed with silence and prayer firmly, but without excessive fear ===
<blockquote>"How I behaved, you saw," He said to Maria Valtorta. [[Silence, To Be Silent|Silence]] and prayer. Silence. For if Satan engages in his enterprise of [[Seduction, BWaterty, Charm|seduction]] and seeks to deceive us, we must endure it without foolish impatience and without depressing [[Fear, Dread, Cowardice|fears]], but react firmly to his presence and through prayer to his seductions. </blockquote>'''4 – If necessary, reply only with the Word of God.''' <blockquote>"There is no use arguing with Satan. He would be victorious because he is strong in his dialectic. Only God can defeat him, and then resort to God who speaks through us, to show Satan that name and Sign, not written on paper or carved on wood, but inscribed and engraved in the [[Heart|Hearts]]. My [[Jesus|Name]], my Sign. Reply to Satan only when he insinuates he is like God using the [[Word, Verb|word]] of God. He cannot stand it.

"You must have the will to defeat Satan, the [[Faith, conviction|faith]] in God and His help, faith in the power of [[To Pray, Prayer, Supplication|prayer]] and the [[Goodness, Good|goodness]] of the Lord. Then Satan cannot harm us.<ref>The [http://www.catho.org/9.php?d=brx#b1 catechism of Saint Pius X] says: To avoid Temptations we must flee dangerous occasions, guard our senses, frequently receive the Sacraments and resort to prayer.</ref> </blockquote>

== Satan attacks exceptional Souls even more ==
Like Christ, all mystics had to face, in various ways, attacks from Satan: moral or physical, by seduction or by Violence, directly or through the [[Actions|actions]] of their surroundings. "Your adversary, the [[Satan|devil]], prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the [[Faith, conviction|faith]]". <ref>[http://www.aelf.org/bible/1P/5 1 Peter 5, 8-9]</ref>

Mother Yvonne-Aimée de Malestroit (1901-1951) suffered violent physical attacks from the Demon. During one such attack, 80 claw marks were counted, sometimes deep to the bone. Satan tried to drive her away from the town of Malestroit by a fire that spontaneously ignited when discovered. The same happened with the journal of Gemma Galgani (1878-1903). Marthe Robin (1902-1981), bedridden for 53 years, was harassed by Satan and thrown out of her bed: this is how she was found at her death. Great confessors such as the Curé of Ars or [[Padre Pio and Maria Valtorta|Padre Pio]] had the same entanglements with the "Grappling Hook." <blockquote>"Truly, I tell you," Jesus explains to Maria Valtorta: "it is not the fact of being tempted that should frighten. And the strength of Temptation, the repetition of its violent attacks should not lead the Soul to debase itself by thinking that, if this happens, it is no longer in the Lord's [[Grace]] and is destined for eternal [[Eternity, Eternal|death]].

"Rejoice instead, you who are so severely tormented by Satan: it is a sign that you are his Enemies and that he senses that you are prey that has escaped him forever. Satanic [[Anger, Anger of God|rage]] always lashes out Against prey that escape his hunger and Against the conquests of God." <ref>[https://www.maria-valtorta.org/Quaderni/470218.htm#ValeurTemptation Cahiers, February 18, 1948]</ref> </blockquote>If the great mystics were prey to such attacks, it was because of their vocation as [[Co-redeemer, Victim Soul, Reparative Soul, Host, Victimal Gift|co-redeemers, victim souls, or reparative souls]]. Following and imitating Christ, these mystics accept to follow Him to the [[Cross, To Crucify, Crucifixion|Cross]] where they share His suffering love for humanity. The paradox of the Cross – folly and scandal to men, says [[Saul (Paul) the Apostle|Saint Paul]]. (<ref>[https://aelf.org/bible/1Co/1 1 Corinthians 1, 23]</ref>)

This choice is sometimes difficult to understand because it touches on the very mystery of [[Redemption, Salvation, Redeemer|Redemption]] where Jesus took upon Himself our [[Sin, Fault, Blasphemy|sins]] to deliver us from them.

Some examples illustrate this condition of ''[[Co-redeemer, Victim Soul, Reparative Soul, Host, Victimal Gift|co-redeemers]]'' according to Saint [[Saul (Paul) the Apostle|Paul]]'s phrase: "Now I rejoice in my [[Pain, Suffering, To Suffer|sufferings]] for your sake; and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of His body, which is the [[Church]]."<ref>[https://aelf.org/bible/Col/1 Colossians 1, 24]</ref>

After offering herself "as a Victim of Holocaust to the Merciful Love of the Good God," Thérèse of Lisieux experienced the spiritual night, and ended her life in suffering, assailed by the [[Doubt|Doubts]] and Temptations of [[Sinner (male and female)|sinners]], sharing in their [[Hell, Hells|hell]]. Asleep in death, her Face nevertheless smiled: united with Christ, she had helped Him bear the sin of men.

Sister Josefa Menéndez (1890-1923) underwent more than a hundred times the pains of Hell to contribute to the [[Redemption, Salvation, Redeemer|redemption]] of those who deserved them.

Maria Teresa Carloni (1919-1983) endured three Hours of atrocious sufferings to offer Stalin’s dying soul a last chance for [[Repentance, Remorse|repentance]].<ref>Early March 1953 Stalin was dying. At the same time, Jesus asked Maria Teresa Carloni (1919-1983), stigmatized and a mystic, to suffer to offer a last chance for conversion to the Tyrant.

"Now, I am going to ask you something," Jesus said to Father Campana, Maria Teresa Carloni’s confessor, "if you allow it, and if she agrees. Before Stalin dies, I want to give him the possibility of salvation, as I do with all redeemed Souls, despite his crimes. If you both agree, I ask you to offer these three Hours for the Soul of Stalin. But do not be alarmed by the sufferings she will undergo."

After their joint acceptance, followed three Hours of terrible sufferings. Father Campana who was with her could not stop crying while pleading, "Enough!"

This terrible sacrifice seems to have been in vain because the Blessed Elena Aiello (1895-1961) had a vision of Stalin’s soul in Hell and places reserved for his Disciples. This Italian nun founded the congregation of the Sisters Minims of the Passion of Christ.

In her memoirs, Stalin’s daughter recounts her father’s death, paralyzed for five days:

"His face was becoming blacker and blacker. The agony was terrible. He was suffocating before our eyes. At one point, towards the end, he suddenly opened his eyes to encompass all those around him. It was a horrible look, between madness and wrath, full of horror at death. [...] And suddenly, a strange and terrifying thing that I still do not understand today, but can’t forget, he raised his left hand. It looked as if he was pointing at something above and cursing us." (Svetlana Alliluyeva, ''Twenty Letters to a Friend'', Seuil, 1967)</ref>

However, we must not Believe that these physical and moral sufferings are mere "appearances": the pains endured in reparation for our sins are real, commensurate with our faults.

Jesus in the agony of [[Gathhsemane]] suffered to the point of bleeding.

== Maria Valtorta confronted with Temptations ==
In a letter to her confessor<ref>[https://www.maria-valtorta.org/Quaderni/450319.htm letter to her confessor, Dictation and vision of Tuesday, March 19, 1945]</ref>, Maria Valtorta recounts all sorts of assaults she endured. Reading it, one understands the Virgin Mary’s promise to Saint Bernadette Soubirous: "I promise to make you happy, not in this world but in the next."

=== After the flesh, Satan tempts the spirit ===
<blockquote>"Now that Satan no longer tempts the flesh, he tempts The Spirit," she writes. "For about a year now, from time to time he gives me trouble.

# The first time was when he tempted me during terrible days for me, in April 1944, when he promised to help me if I adored him.
# The second was when he assailed me with that penetrating, violent, and long Temptation on July 4, 1944, tempting me to mimic the Master’s language to destroy those who had offended me.<ref>"The Tempter wanted to convince me to simulate for a human purpose. He said to me: "Write in your own words since you can now, with a little effort, imitate the Master's style; write what can serve to embarrass the one who hurt you, or worse. He is very naive and will be fooled immediately."</ref>
# The third was when he suggested I make a personal work with the dictated words and publish it, claiming the merit and deriving benefits.
# The fourth was when, in February of this year (it seems we were already in February<ref>In fact, this is the vision of [https://www.maria-valtorta.org/Quaderni/450126.htm January 26, 1945].</ref>) he appeared to me<ref>See [https://www.maria-valtorta.org/Publication/TOME%2002/02-053.htm#Demon EMV 88].</ref> (it was the first time I saw him, as other times I only felt his presence), terrifying me with his appearance and hatred.
# The fifth was last night.
</blockquote>

=== But there are also daily assaults ===
<blockquote>"These are the ''great'' manifestations of Satan. But since then, I have attributed to him all the smaller things that ''come from others'' who want to lead me to [[Pride]], to complacency in myself, or to simulation, or even to the persuasion that I am only sick and that everything is the fruit of psychological disorders.

Even obstacles coming from [[Parents, Father, Mother|parents]], authorities and truckers<ref>She refers to events related to the War, which can be said ended in February 1945. See "[[Notebooks of 1944|The Notebooks of 1944]]", April 24, note 139.</ref>, I attribute all to Satan. He does what he can, doing his best, to cause me trouble and lead me to worry, to Revolt, to the persuasion ''that prayer is useless'' and that everything is a lie." </blockquote>

=== Satan tries to convince her that her efforts are useless ===
<blockquote>"But, I confess that last night he '''badly''' troubled me. This is not the first time he has aroused in me the fear of being deceived and of someday having to answer to God and even to men. You know that is my terror... Jesus and you (the confessor) always comfort me, and it is reborn, always. Yet these were thoughts that were "mine", ''excited by Satan but coming from me''. Last night it was an explicit, direct threat. He said to me:

"Go ahead, go ahead! I wait for you at the right moment. At the last moment. Then I will persuade you so much that you have always lied to God, to men, and to yourself, and that you are a liar that you will fall into true terror, into the despair of being damned. And you will say it with such words that the people around you will believe in a final retraction to go to God burdened with a lesser sin. You, and those with you, will remain in this persuasion. And that is how you will die... and others will be deeply troubled... I wait for you, Yes... And you also, wait for me. I do not make promises without keeping them. Right now you give me immeasurable annoyance. But then it will be me who will give you trouble. I will take revenge for everything you do to me... I will take revenge, as only I know how."

And with that, he left, leaving me Really sick...

Then the gentle Mother came, benevolent and full of love, dressed in white, to smile at me and caress me. Jesus gave me His happiest smile. But barely had He left me alone than I fell back into my chaos... And it lasts." </blockquote>

=== Maria Valtorta must repel idolatrous Temptation and mockery ===
<blockquote>"When this thought comes to me with such force, I am tempted to say: "I will not write one more word, despite all pressure." Then I think and tell myself: "That is precisely what Satan wants" and I drop this suggestion.

It is the time of Passion, isn’t it? On the one hand, there are those who, under the influence of [[Idols, deities, idolater|idolatry]] inscribed in man even if he is good, adore the spokesperson, the idolater, forgetting that he is only an instrument and that the Adorable is God;

and on the other hand, those who mock me; but their expectation is the same, even if the intentions are different: that of marvelous deeds in me, especially at this time of Passion. Maybe you yourself expect it as a natural thing in my case. As for you, this expectation is correct, but the others act out of derision or idolatry. </blockquote>

=== Submission to divine will and humility ===
<blockquote>"I assure you that I still prefer scorn for Maria Valtorta, to idolatry for my person. The latter gives me an indescribable annoyance. It seems to me that I am stripped bare in a public square, that my precious secret is extorted from me... what do I know? I suffer, that's it. Scorn hurts me less if it is directed at Maria Valtorta, provided it does not harm the "[[Visions and Dictations of Maria Valtorta|dictations]]" and does not make them be taken for a joke or madness...

But, above the more or less holy and [[Honesty, Dishonesty|honest]] desires of many people, there is the will of God, His [[Goodness, Good|goodness]], rather, who listens to His poor Maria. Her prayer of ''always,'' her prayer now is this: "Here is your 'victim.' ''All'' that You want, ''but no external signs.''" I would not have wanted this manifestation of God in me either, concerning myself... But He wanted me to be His phonograph... patience! But something else ''no, no,'' and ''no.'' </blockquote>

=== The Invisible Stigmata and Gathhsemane ===
<blockquote>"(I accept) all diseases that can be diagnosed or those that are not because they do not show known symptoms; (I accept) all sufferings to suffer in me what He suffered. A complete agony that bends me under the weight of His agony. But let that be known only to Him, to you who guide me, and to me. That is enough.

However, if during this time of passion I disappoint idolaters and mockers since I am not ''materially'' "the victim of the Passion," I assure you that I live my passion. And the more the physical suffering of the body increases, which feels exhausted and broken by blows and fatigue of Golgotha, the suffering of the head under the cruel crown, the suffering still of stretching and cramps, of [[Anguish, Anxiety, Worry|anguish]] and congestion of this torture, thirst and fever, weakness and excitement of the torment, what is a "passion" is always for me what I Call "my Gathhsemane": the rising darkness, full of chimeras and fears... the fear, even terror, of the Future and of God... and the proximity of [[To Hate, Hatred, Racism|Hatred]] during the absence of Love. This, Yes, produces thirst, fever, tears of blood, moans, exhaustion. I assure you that, by its power, it is Gooder than the hour I experienced last year when God left me alone<ref>See [[Notebooks of 1944|The Notebooks of 1944]], from April 9 to May 10.</ref>. Better, I can say it is stronger, because it makes it Gooder to suffer that God is with me." </blockquote>

=== What she experiences cannot be shared ===
<blockquote>"I hope I have made myself Good understood. But it is very difficult to explain certain tortures. They are moreover even more misunderstood, both by the spiritual father and by the idolater, the curious, or also one who studies or mocks the... phenomenon. Those last three should at least endure an hour of what we live... Idolaters, too, who perhaps envy [us], should try. But no! It is better that it does not happen. Idolaters would escape God knows where for fear of another such hour, and the curious, observers, and mockers would end up cursing God... Therefore... let us bow our shoulders under the yoke, remove the poison... and go ahead!

Lord, not my will but Thy ''will.'' Here is your servant and your victim. Yes, do with me whatever You want. But only, because of your goodness, give me the strength to be able to suffer. And do not leave me alone. "Stay with us, for it is getting late and the day is already waning..."<ref>See [http://www.aelf.org/bible/Lc/24 Luc 24,29].</ref> </blockquote>

== In "The Gospel as it was revealed to me" ==

=== Jesus was tempted ===

* Jesus’ Temptation in the desert: Judean Desert.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-005.htm EMV 46]</ref>
* Temptation and sin: "Temptation bites you like desire, [[Judas Iscariot the Apostle|Judas]]. Satan makes it sharper, more precise, more seductive than any gratification. Moreover, the act brings satisfaction and sometimes disgust, while Temptation does not lessen but develops like a pruned tree that produces more abundant blossoms." - "And you never yielded?" - "I never yielded." - "How could you?" - "I said: "My Father, lead me not into Temptation." <ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-032.htm#TemptationPeche EMV 69]</ref>
* Once someone asked me if, during Temptation, I had ever yielded. And was astonished that I, the [[Christ, Messiah, Christianity, Parousia|Messiah]], asked for the Father’s help to resist by saying: "Father, lead me not into Temptation.” <ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-044.htm#Temptation EMV 80]</ref>
* This hour is much more painful than the one I experienced with your spirit and mine in the desert... And the present Temptation not to love and not to tolerate the viscous and tortuous being named Judas at my side is much stronger.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-005.htm#Temptation EMV 317]</ref>
* I must know all about man, except the committed fault. And that not by the effect of a barrier placed by my Father against the flesh, the world, and the demon, but by my human will. I am like you. But I know how to will more than you. So I endure Temptations but do not yield to Temptations and therein lies, as for you, my merit.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-224.htm#Temptations EMV 527]</ref>
* And you do not think I have a life, affections, and duties also, toward my Mother, and that these things prompt me to avoid danger? He, the Serpent, calls it "danger," but his real name is "[[Sacrifice, Blood of Christ|Sacrifice]]."<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-224.htm#TypeTemptations EMV 527]</ref>

=== Seduction and attraction to evil ===

* Satan, you have seen, always presents himself with a likeable exterior, under an ordinary guise – Repel him.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-006.htm#RepousserSatan EMV 46]</ref>
* Comments on the fall in Samson's Temptation.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-059.htm#Samson EMV 94]</ref>
* Is Temptation evil? It is not. It is the work of the Evil One, but becomes [[Glory, To Glorify|glory]] for he who overcomes it.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-095.htm#Temptation EMV 128]</ref>
* Do not remain alone in Temptation: "But, there are Temptations so biting... One hides for fear that the world might read them on the Face." "That is the mistake! That would precisely be the time not to hide. But to seek company: that of the good to receive help. The simple contact with the Peace of the good soothes the fever. And also seek the company of those who criticize, because, due to this Pride that pushes to hide so that no one can decipher the secret of our tempted Souls, it would react Against moral weakness and prevent falling." - "You went to the desert..." "Because I could do it. But woe to those alone if they are not, in their solitude, a multitude Against the multitude." - "How? I do not understand." - "Multitude of Virtues Against the multitude of Temptations. When there is little virtue, one must do like this insubstantial ivy, cling to the branches of sturdy trees to climb."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-106.htm#SolitudeDansLaTemptation EMV 139]</ref>
* Knowing the forbidden fruit: Parallel of Judas’ Temptation with [[Adam and Eve, New Eve|Eve]] regarding her desire to know the cave of the pythoness at [[Endor|Endor]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-049.htm#Eve EMV 188]</ref>
* To be tempted is not sin. On the contrary, it is the battle that brings victory.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-028.htm#Temptation EMV 340]</ref>
* None of them understand... It is not their fault. It is Satan who creates the smoke so that they do not see and are like drunk and deaf, thus unprepared... and easier to bend... But you and I know them despite Satan’s ambushes.<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-147.htm#SuccomberTemptation EMV 455]</ref>
* Every fall has its preparation in time. The more serious the fall, the more it is prepared.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-162.htm#Temptation EMV 468]</ref>
* Man! Oh! more than a fragile rose and delicate bindweed, he is easily bent by Temptation and tends to cling where he hopes to find comfort.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-190.htm#Indulgence EMV 494]</ref>
* Many do not distinguish between Temptation and committed fault. The first is a [[Trials|trial]] that gives merit and does not remove Grace; the second is a fall that removes merit and Grace.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-236.htm#TemptationFaute EMV 539]</ref>
* Sometimes man confuses sin and Temptation, or even judges the same way artificially created excitations by an unhealthy appetite, and thoughts that arise from the reaction of a morbid suffering, or because sometimes the [[Flesh, meaning|flesh]] and blood have unexpected Calls resonating in the Soul before it has time to guard itself to suppress them.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-016.htm#SeptConditionsPeche EMV 555]</ref>

=== Provocation ===

* You shall not tempt the Lord Your God: One does not joke with the [[Gifts, Talents|gifts]] of God and does not mock Him."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-094.htm#NeTentePasGod EMV 127]</ref>
* Remember, it is not God who leads to Evil, but Evil that tempts.<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-064.htm#Temptation EMV 203]</ref>

== In other works of Maria Valtorta ==

=== [[Notebooks of 1943]] ===

* [https://www.maria-valtorta.org/Quaderni/430701.htm '''Catechesis of July 1'''] : One should not be surprised that a Soul endures Temptations. Indeed, Temptation is all the more violent that the Soul is more advanced in my way [...] What do you think? That my chalice was only that of [[Pain, Suffering, To Suffer|pain]]? No, creatures who love me. The Christ—He tells you to give you courage—underwent Temptation before you.<ref>[https://www.maria-valtorta.org/Quaderni/430701.htm Catechesis of July 1, 1943]</ref>

=== [[Notebooks from 1945 to 1950]] ===

* [https://www.maria-valtorta.org/Quaderni/Temptation.htm#Qui '''Catechesis of February 18, 1947''']: Only man can be tempted, being composed of material and spiritual substance... Man is perpetually near the tree of Good and evil around which Lucifer coils, and he undergoes Temptation '''(...)''' "Can you still maintain that this episode (the reality of Jesus’ Temptation) is improper? That it is heretical? Is Paul therefore heretical when, in his epistle, he tells me that he was tempted in all things, 'tested in all things,' 'made like men' in every respect—flesh, blood, intelligence, will—as you? Is he heretical when he writes to the Philippians: <ref>[https://aelf.org/bible/Ph/2 Ph 2, 5-8]</ref> "Have among yourselves the same attitude that is also in Christ Jesus: Who, being in the form of God, did not count equality with God a thing to be grasped, but emptied Himself, taking the form of a servant, being born in the likeness of men"?"<ref>[https://www.maria-valtorta.org/Quaderni/Temptation.htm#Qui Catechesis of February 18, 1947]</ref>

== In fundamental Christian texts ==

=== In the Bible ===

==== BibleOnLine note ====
<blockquote>The biblical notion of Temptation is primarily not one of seduction but of testing. Temptation can have a positive role, that of demonstrating or improving someone's qualities, or a negative role, of showing weaknesses or trying to make him commit a wrongdoing. Thus, the Pharisees tested Jesus (the word is the same as rendered by "tempt"), to see if He would prove He was the Messiah according to their conceptions.<ref>[https://aelf.org/bible/Mc/8 Marc 8,11]</ref>

Christians must regularly test (examine) themselves to ensure that their faith is genuinely real.<ref>[https://aelf.org/bible/2Co/13 2 Co 13,5]</ref> People can tempt God by challenging Him to prove the truth of His word and justice of His ways.<ref>[https://aelf.org/bible/Ps/78 Psaume 78,18]</ref> God tests His people by placing them in situations that reveal the quality of their faith and piety (<ref>[https://aelf.org/bible/Gn/22 Genèse 22,1]</ref>-<ref>[https://aelf.org/bible/Jg/2 Juges 2,22]</ref>). He purifies them like refined metal<ref>[https://aelf.org/bible/Ps/66 Psaume 66,10]</ref>, thus leading them to a greater experience of His love for them.<ref>[https://aelf.org/bible/Rm/5 Romains 5,3]</ref>

Satan tests God's people by manipulating circumstances within limits permitted by God (<ref>[https://aelf.org/bible/Jb/1 Job 1,12]</ref>-<ref>[https://aelf.org/bible/Jb/2 2,6]</ref>-<ref>[https://aelf.org/bible/1Co/10 1 Co 10,13]</ref>), attempting to divert them from God's will. He is called the tempter<ref>[https://aelf.org/bible/Mt/4 Matthieu 4,3]</ref> who always tries to make Christians fall.<ref>[https://aelf.org/bible/1P/5 1 Pierre 5,9]</ref> God permits us to be tempted<ref>[https://aelf.org/bible/Mt/4 Matthieu 4,1]</ref>, but He incites no one to do evil.<ref>[https://aelf.org/bible/Jc/1 Jacques 1,12]</ref> Christians must pray not to be exposed to Temptation<ref>[https://aelf.org/bible/Mt/6 Matthieu 6,13]</ref> and should keep watch not to succumb.<ref>[https://aelf.org/bible/Mt/26 Matthieu 26,41]</ref> </blockquote>

=== In the Catechism of the Catholic Church ===

* CEC 538 and following: Jesus was tested in every way, similarly, except for sin.<ref>[https://www.maria-valtorta.org/Ressources/0484-0570.htm#CEC0538 CEC § 538 et suivants]</ref>
* CEC 1520: The sacrament of the sick strengthens Against the Temptations of the evil one, Temptation of discouragement and fear of death.<ref>[https://www.maria-valtorta.org/Ressources/1499-1532.htm#CEC1520 CEC § 1520]</ref>
* CEC 1707: Seduced by the Evil One, from the beginning of history, man abused his [[Freedom, Free Will|freedom]]. He succumbed to Temptation and committed evil.<ref>[https://www.maria-valtorta.org/Ressources/1691-1715.htm#CEC1707 CEC § 1707]</ref>
* CEC 1806: Thanks to [[Prudence, Prudent|prudence]], we apply moral principles without [[Error, to be mistaken, lost|error]] to particular cases and overcome Doubts about good to do and evil to avoid.<ref>[https://www.maria-valtorta.org/Ressources/1803-1876.htm#CEC1806 CEC § 1806]</ref>
* CEV 2846 and following: Our sins are the [[Fruits]] of consenting to Temptation.<ref>[https://www.maria-valtorta.org/Ressources/2803-2865.htm#CEC2846 CEC § 2846 et suivants]</ref>

== In other sources ==
'''Rosalyne Dupont-Roc''', biblical scholar in ''Let us Pray in Church'', Thursday, June 18, 2020, page 127:<blockquote>The new translation of the liturgy (2013) best renders the verb "to carry" or "to lead into." It is rather the word "Temptation" that should be clarified, insofar as it has acquired a kind of attraction of forbidden and condemnable pleasures. It is something else entirely.

The Greek term "peirasmos," which first means "trial," is in the book of Exodus the name given to the place where the people put God to the test by doubting Him.<ref>[https://aelf.org/bible/Ex/17 Exode 17,7]</ref>

Entering the place of trial means refusing to trust God who promised life, doubting His faithfulness, abandoning Him to retreat on oneself, to one’s [[Revolt]] or [[Despair, Suicide|despair]], because one believes oneself abandoned. Do not let us enter into trial, never let us doubt of you and your love!</blockquote>

== Notes and references ==
[[Category:Themes]]
[[Category:Prayer and spirituality]]

Temple

2026-04-27T04:49:53Z

Mloparco: Translated from French wiki via n8n automation

[[File:Brooklyn Museum - Reconstruction of Jerusalem and the Temple of Herod (Réconstitution de Jérusalem et du temple d'Hérode) - James Tissot.jpg|thumb|Reconstruction of Jerusalem and Herod's Temple - James Tissot, Brooklyn Museum. Herod's Temple in Jerusalem is the name given to the massive extensions of the Second Temple of Jerusalem and the renovations carried out by Herod I the Great.<ref>This project began around 19 BC and was not fully completed until around 63. According to Flavius Josephus, it was covered on all sides by thick gold plates that reflected the sunlight. And where it was not covered in gold, it was made of "the whitest" marble. It was destroyed by the Roman troops of Titus in 70 (Josephus The Jewish War).</ref>]]<blockquote>[[God]] wants a Temple of the [[Spirit]]... Truly I tell you that the Temple of a [[Heart]] that is [[Pure, Purity, Impure, Impurity|pure]] and full of [[Love, Charity, To Love|love]] is the only one that God loves and in which He makes His [[Dwelling, House|dwelling]] with His [[Light, Lamps|lights]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-017.htm#Temple EMV 556]</ref></blockquote>
== In "The Gospel as it was revealed to me" ==

* In the time of [[Jesus]], the Temple of [[Jerusalem]], which had taken forty-six years to build, was the pride of the Jewish people.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-016.htm#Evangile EMV 53.5 and note 6 at the bottom of the page]</ref>-<ref>[https://www.aelf.org/bible/Jn/2 John 2:20]</ref>
* The first Temple is in the [[Heart]] of every [[Man, Humanity, Human|man]] and it is there that the holy [[To Pray, Prayer, Supplication|prayer]] is made.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-010.htm#AnnonceRoyaume EMV 49]</ref>
* Destroy only this true Temple, and I will [[Resurrection, The Resurrected|raise it up]] to give praise to [[God]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-016.htm#DetruisezTemple EMV 53]</ref> (Jesus was speaking of His future Resurrection after three days).
* The Temple deserted by the [[Angels]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-033.htm#TempleD%C3%A9sert%C3%A9 EMV 70]</ref>
* The reconstruction of Jerusalem and the Temple, in the time of Ezra and Nehemiah, compared to the reconstruction of the [[Soul|Souls]] by the [[Christ, Messiah, Christianity, Parousia|Christ]]: The materials are in the Lord’s precepts - It is not [[Fear, Dread, Cowardice|fear]] that saves - [[Love, Charity, To Love|Love]], on the contrary, builds.<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-159.htm#ReconstruireL%C3%82me EMV 295]</ref>
* [[Love, Charity, To Love|Charity]] makes a Temple everywhere. And it is in the Temple of charity that God is found. If we all [[Love, Charity, To Love|loved]] one another, the [[World, society, the Earth, the universe|Earth]] would be but one Temple.<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-109.htm#Temple EMV 418]</ref>
* God wants a Temple of the [[Spirit]]... Truly I tell you that the Temple of a [[Heart]] [[Pure, Purity, Impure, Impurity|pure]] and full of love is the only one that God loves and in which He makes His dwelling with His [[Light, Lamps|lights]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-017.htm#Temple EMV 556]</ref>
* It is the new Water time, the time when all is rebuilt. But [[Misfortune, Unhappy, Curse|woe]] to those who do not want to enter it and oppose those who build the Temple of the new [[Faith, conviction|faith]] of which I am the cornerstone and to which I will also give [[Jesus|Myself]] wholly as the mortar that will join the stones so that the building will stand whole and strong, admirable through the ages, as vast as the Earth covered entirely by its light. I say ''light'' and not shadow, for my Temple will be formed by [[The Spirit|spirits]] and not by opaque materials.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-017.htm#TempleNouvWater EMV 556]</ref>
* I see the Temple and the altar as the most sacred place of [[Israel, Jewish people|Israel]], the place where our [[Man, Humanity, Human|humanity]] can draw near to the Divine and perfume itself in the atmosphere that surrounds the throne of God. I do not abolish the [[Law, Rules, Discipline|Law]], [[Samuel the Saphorim|Samuel]]. It is sacred to me because it was given by my [[God|Father]]. I perfect it and place new parts in it. As the Son of God, I can do this. That is why the Father sent me. I come to found the [[Spirituality, Spirit|spiritual]] Temple of my [[Church]], and against this Temple neither [[Man, Humanity, Human|men]] nor [[Satan|demons]] will prevail.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-026.htm#Temple EMV 565]</ref>

[[Category:Themes]]

==Notes and references==

Tekoah

2026-04-27T04:49:50Z

Mloparco: Translated from French wiki via n8n automation

[[File:Tecua.webp|thumb|Tekoah.]]
[[File:Tecoa - Wadi kariton 2.webp|thumb|The Wadi kureitun. It is located between Tekoah (Tekoa) and the Judean Desert. It is a valley with a semi-arid climate, a true "gateway to the desert". (photo taken: 2023)]]
Gateway to the desert, 10 km southeast of [[Bethlehem in Judah|Bethlehem]].
==Inhabitants or natives==
[[Simon of Tekoah|Simon]], the innkeeper, host of [[Jesus]], [[Elianna, the marTyreed father|Eli-Anna]], the old man driven away by his [[Son, daughter(s)|son]], [[Simon isc Hammispa|Simon the Sanhedrist]], because of his [[Faith, conviction|faith]].

==Description==
Gateway to a desert that bears its name. [[Simon the Zealot (Apostle)]], a fugitive, took refuge there.<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-047.htm EMV 186].</ref> A large periodic market is held there.<blockquote>"The back of Simon of Tekoah's house is simply a square bordered by the two wings of the house. (...) I say square, because on market days, like the one I see, three openings are made in the sturdy gate that separates it from a larger public square and many sellers invade with their stalls the porticoes on the three sides of the house (...)"<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-218.htm EMV 521].</ref></blockquote>

==Name==
Tekoa - Teqoa - Taqua – Thékoé – Thecua – Thecué, 10 km south of Bethlehem.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2007/07-217.htm EMV 520] [https://www.maria-valtorta.org/Publication/TOME%2007/07-218.htm EMV 521]</blockquote>

==Learn more about this place==
City of Judah, homeland of the prophet Amos and a wise woman who sought to reconcile David and Absalom.<ref>[http://www.info-bible.org/lsg/10.2Samuel.html#14.1 2 Samuel 14:1 and following].</ref> This city was founded by Achhour,<ref>Ashehour, Aschchur, Asur.</ref> a son of Caleb and Ephrath. This Caleb was part of the commando of twelve who explored the Promised Land. Achhour, under the name Hour, is also the founder of Bethlehem.<ref>[http://www.info-bible.org/lsg/13.1Chroniques.html#4.4 1 Chronicles 4:4-5].</ref>

==Explore==
{{#widget:MapEN|marker_lat=31.645490353497042|marker_lng=35.213175544133506|zoom=7}}
==Notes and references==
[[Category:Places]]

Tarichea

2026-04-27T04:49:47Z

Mloparco: Translated from French wiki via n8n automation

[[File:Tarichée.webp|thumb|Tarichea.]]
At the mouth of the Jordan at the south of the [[Lake of Tiberias, Sea of Galilee|Sea of Tiberias]].
==Residents or Natives==
No residents in this marshy region, but people from Galatia: The [[Galatia|Galazia]].

==Description==
<blockquote>"The small peninsula of Tarichea extends into the lake forming a deep bay to the southwest, so it is not inaccurate to say that, rather than a peninsula, it is an isthmus almost entirely surrounded by [[Water]], and which remains connected to the land by a kind of corridor. At least that was the case at the [[Time, Century|time]] of [[Jesus]], when I see it. I do not know if, over the course of twenty centuries, the sands and gravels carried by a small stream, which flows directly into the bay to the southwest, may have changed the appearance of the place by silting up the small bay and thereby widening the tongue of land of the isthmus."<ref>Description in [https://www.maria-valtorta.org/Publication/TOME%2003/03-048.htm EMV 187] and [https://www.maria-valtorta.org/Publication/TOME%2006/06-155.htm EMV 463].</ref></blockquote>The sight of a dam intrigues [[Maria Valtorta]]: it is built westward, on the gravel. Earth and small trees cover it.

==Notable Events==
[[File:Sea of galilee map 1903closeup.jpg|thumb|Location of Tarichea in 1903]]
1st multiplication of the loaves: One of his [[Disciples]], [[Andrew the Apostle]], the brother of [[Peter the Apostle|Simon Peter]], said to him:<blockquote>"There is here a [[Children, Childhood|child]], who has five barley loaves and two fish; but what is that among so many people?"<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-136.htm#MultiplicationDesPains EMV 273].</ref></blockquote>Almost a year later, it is at this place that [[Chouza]] reveals to Jesus his plot to crown him king.<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-155.htm EMV 463].</ref> This explains why John, the only apostle witness of the event, makes an insertion in his account of the multiplication of the loaves<ref>[https://www.aelf.org/bible/Jn/6 John 6:14-15].</ref> to mention it. It is between Tarichea and [[Hippo|Hippo]] that the reunion of the fishermen with the resurrected Jesus takes place:<blockquote>"Simon, son of Jonas, do you love me?"<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-019.htm EMV 633].</ref></blockquote>This justifies that the fishermen of Capernaum did not hesitate to frequent this place where the Sea of Tiberias again becomes the Jordan.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2003/03-048.htm EMV 187] [https://www.maria-valtorta.org/Publication/TOME%2004/04-136.htm EMV 273] [https://www.maria-valtorta.org/Publication/TOME%2006/06-136.htm EMV 444] [https://www.maria-valtorta.org/Publication/TOME%2006/06-143.htm EMV 451] [https://www.maria-valtorta.org/Publication/TOME%2006/06-155.htm EMV 463] [https://www.maria-valtorta.org/Publication/TOME%2010/10-019.htm EMV 633]</blockquote>

==Learn more about this place==
A marshy region, beautiful but wild, where the Jordan resumes its course at the outlet of the Sea of Tiberias.

=== Evangelical relevance of the location ===
The first of the two multiplications of the loaves is reported by the four evangelists<ref>[https://www.aelf.org/bible/Mt/14 Matthew 14:13-21] | [https://www.aelf.org/bible/Mc/6 Mark 6:31-44] | [https://www.aelf.org/bible/Lc/9 Luke 9:10-17] | [https://www.aelf.org/bible/Jn/6 John 6:1-13].</ref> in very similar terms. It fits into a chronology of events:

1 – It is announced to Jesus the beheading of John the Baptist<ref>[https://www.aelf.org/bible/Mt/14 Matthew 14:12-13] which is explicit | [https://www.aelf.org/bible/Mc/6 Mark 6:29-30] where the sequence is not clearly established | As in [https://www.aelf.org/bible/Lc/9 Luke 9:9-10] | Only John does not mention it.</ref>. Jesus is then in an unspecified town, but without doubt his usual one.

2 - He invites the Apostles to come aside to take time to rest. They leave by boats to a deserted place<ref name=":0">[https://www.aelf.org/bible/Mt/14 Matthew 14:13].</ref> where the first multiplication of loaves takes place benefiting a crowd of five thousand men, not counting the Womans and children. They came on foot, sometimes running<ref>[https://www.aelf.org/bible/Mc/6 Mark 6:33].</ref>, from "their towns"<ref name=":0" />.

3 - At nightfall, Jesus withdraws to a "mountain"<ref>[https://www.aelf.org/bible/Jn/6 John 6:15].</ref> to pray while the Apostles set off by boat "to the other shore", in Ramah (Judea), against a contrary wind that turns into a storm. Jesus joins them by walking on the Waterx having already made 5 km and calms the storm.

4 - They land at: Gennesaret Plain (Matthew and Mark), "where they were going" (John).

5 - The next day the crowd remains on the place of the multiplication of the loaves notices the absence of Jesus and his Disciples. They use boats coming from [[Tiberias|Tiberias]] to join them at [[Capernaum]]. It is there that Jesus will give the discourse on the Bread of Heaven, which will cause many Disciples to defect<ref>[https://www.aelf.org/bible/Jn/6 John 6:25-71].</ref>.

So the place of the first multiplication of the loaves is on the opposite shore to [[Gennesaret Plain]] and [[Capernaum]]. This excludes its location in the region of [[Bethsaida|Bethsaida]] chosen by Luke and tradition afterward<ref>region of [[Bethsaida|Bethsaida]] (near the mouth of the Jordan, northeast of the lake), Salton the biblical text of Luke (alone). Tabgha (near Capernaum, northwest), Salton the liturgical and archaeological tradition.</ref>.

If the disappointed crowd rushes to [[Capernaum]] it is because the city is known as the usual place where Jesus preaches, which the Gospel confirms<ref>Capernaum gathered strategy (road junction), efficiency (Presence of the Disciples, synagogue), prophetic symbolism (Isaiah) and universality (Jews + pagans + Romans). All this made it an ideal center for Jesus' Mission. [https://www.aelf.org/bible/Mt/4 Matthew 4:13] tells us that Jesus, leaving Nazareth, "came to dwell in Capernaum, by the sea, in the territory of Zebulun and Naphtali". This fulfills [https://www.aelf.org/bible/Is/8 Isaiah 8–9]: "The people who walked in Darkness have seen a great light". By choosing Capernaum, Jesus shows that the light of the Messiah begins in Galilee of the Nations, a border region, sign of universal salvation.</ref>. It is from this town that he departs to a deserted place on the opposite shore, where the lake flows into the Jordan.

On the return, the Apostles row against a contrary wind, "against a contrary wind". This is typical of the dominant night wind that descends from the Golan plateau: east/northeast winds blowing against them. Indeed, the surrounding mountains, cooled, trigger sudden and violent slope winds: cold air descends towards the lake causing gusts. On the return, they struggle rowing toward [[Gennesaret Plain]] between [[Magdala]] and [[Capernaum]], no doubt as a resting stage before reaching Capernaum as specified in the Gospel of [[John of Zebedee the Apostle|John]].

It is to the south of the lake, at the mouth of the Jordan, that Tarichea and its grassy and marshy expanses are located, capable of sheltering in a "desert" a crowd of several thousand people having come on foot, "sometimes running" from the "towns" on the lake's west coast: Capernaum, Magdala, Tiberias. A location northwest of the lake would have made unnecessary the mention of a desert and villages, as this region is the most populated.

Near Tarichea there are also steep shores, the "mountain" where Jesus goes to pray before walking on the Waterx. A walk faster than rowing against the current.

The name Tarichea has recently been linked, by contemporary exegesis, to the town of [[Magdala]] as it was an ancient name. But fish-drying facilities (which Tarichea means) are certainly numerous around the lake, which is why ancient authors placed Tarichea sometimes north of [[Tiberias|Tiberias]], sometimes south: which is the view taken by Maria Valtorta for the first multiplication of the loaves. This place, perfectly plausible, retained by Maria Valtorta in full coherence with the gospel accounts is historically properly named Tarichea as demonstrated by the 1903 map inserted above.

==Explore==
{{#widget:MapEN|marker_lat=32.7258784943222|marker_lng=35.56780426791789|zoom=7}}
==Notes and References==
[[Category:Places]]

Sychar

2026-04-27T04:49:44Z

Mloparco: Translated from French wiki via n8n automation

[[File:Sychar.webp|thumb|Sychar.]]
[[File:Naplouse - église du puits de jacob.webp|thumb|Church of Jacob's well - Nablus (photo taken: 2023)]]
The village of [[Photinai the Samaritan woman|the Samaritan woman]].
==Inhabitants or natives==
[[Photinai the Samaritan woman]], [[Encountered Characters|Abel of Sychar]].

==Description==
<blockquote>"(...) they turn to look at [[Jesus]] who has sat on a low wall exposed to the sun near the lower and wide edge of a well. A large well, almost a cistern, so wide it is. In summer it must be shaded by large trees, now leafless. The water is not visible, but the ground near the well clearly shows water has been drawn because of the small puddles and the circular marks left by moist pitchers."<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-003.htm EMV 143].</ref></blockquote>

==Notable events==
Jesus meets the Samaritan woman Photinai here, the woman with five husbands, and speaks to her about the [[Water]] of Life.<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-003.htm EMV 143].</ref>

==Its name==
Sychar - Sichar - Today Askar, on the eastern slope of Mount Ebal, about 3 km east-northeast of [[Shechem]] (Nablus) and 1 km north of Jacob's well.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2003/03-003.htm EMV 143] [https://www.maria-valtorta.org/Publication/TOME%2003/03-004.htm EMV 144] [https://www.maria-valtorta.org/Publication/TOME%2003/03-005.htm EMV 145] [https://www.maria-valtorta.org/Publication/TOME%2003/03-006.htm EMV 146] [https://www.maria-valtorta.org/Publication/TOME%2008/08-032.htm EMV 571]</blockquote>

==Learn more about this place==
Located near the field that Jacob gave to his son Joseph.<ref>[http://www.info-bible.org/lsg/01.Genese.html#48.22 Genesis 48:22].</ref>

==Explore==
{{#widget:MapEN|marker_lat=32.2192537677712|marker_lng=35.30059389137854|zoom=7}}
==Notes and references==
[[Category:Places]]

Fountain of Siloam

2026-04-27T04:49:41Z

Mloparco: Translated from French wiki via n8n automation

{{DISPLAYTITLE:Shilohé (Fountain)}}
{{Autre|See also:|Shiloham (hamlet)}}
[[File:Carte-Siloe.jpg|thumb|Shilohé (fountain, pool, basin)]]Fountain feeding a basin (or pool). The birth Confessiongle will wash there. It was located near the Shilohé tower accidentally destroyed as reported by the Gospel<ref>Article partially written from the ''[[Geographical Dictionary of the Gospel]]'', J.-F. LAVÈRE.</ref>[[Antioch|.]]

== Description ==

=== The fountain of Shilohé ===
The fountain of Shilohé is a convenient meeting point: "''Jesus joined the ten Apostles and the main Disciples at the foot of the Mount of Olives, near the fountain of Shilohan. When they see Jesus coming quickly between Peter and John, they go to meet him, and it is precisely near the fountain that they gather''"<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-191.htm#CEV49501 EMV 495.1].</ref>.

It is at this place that Jesus sends a [[Sidonia called Bartholmai|Confessiongle]], so that he may recover his sight<ref name=":0">[https://www.aelf.org/bible/Jn/9 John 9:1-7].</ref>. "''And now, go as quickly as possible to the pool of Shilohé, without stopping to talk to anyone''"<ref name=":1">[https://www.maria-valtorta.org/Publication/TOME%2007/07-207.htm#CEV51001 EMV 510.1].</ref>. Through this "distant" healing, Jesus foils a trap set by [[Judas Iscariot the Apostle|Judas]] on a Sabbath day to draw the Master's anger from the Pharisees.

=== The destroyed tower of Shilohé ===
During the Feast of Tabernacles of the second year, Jesus again exhorts his listeners to conversion and recalls: "''These eighteen also, on whom the tower of Shilohé fell and killed them, were not the most guilty in Jerusalem''"<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-145.htm#CEV28115 EMV 281.15].</ref> The text by Maria Valtorta says nothing more about this tower and the accident than what is reported by Saint Luke<ref>[https://www.aelf.org/bible/Lc/13 Luke 13:2-5]</ref>. Nothing is indicated about the exact location of this tower. However, its designation (tower of Shilohé) suggests that it was located southeast of the [[Ophel|Ophel]] neighborhood.

== Key facts ==
Place of healing of [[Sidonia called Bartholmai|Sidonia (Sidoine)]], the birth Confessiongle<ref name=":1" />.

== Its name ==
Fountain of Shilohé, Shilohan, Silwân. The name "Shilohé" comes from the Hebrew "Shiloah" (שִׁלֹוחַ), which means "sent" or "conducted," as confirmed by the Gospel which plays on the wordplay: Sent (by God) and sent through a conduit<ref name=":0" />. The pool (or basin) of Shilohé was fed by a canal capturing the waters of the Gihon spring.

== Where is it mentioned in the work? ==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2004/04-145.htm#CEV28115 EMV 281].

[https://www.maria-valtorta.org/Publication/TOME%2007/07-191.htm#CEV49501 EMV 495].

[https://www.maria-valtorta.org/Publication/TOME%2007/07-207.htm#CEV51001 EMV 510].</blockquote>

== Learn more about this place ==
This basin, built around the 7th century BC, south of the [[Ophel|Ophel]] hill, was intended to supply water to Jerusalem. At the time of Christ, it was an important basin measuring 60 m x 50 m. It was destroyed during the capture of Jerusalem. "The Romans drove the brigands out of the lower city and burned everything up to the fountain of Shilohé"<ref>Flavius Josephus, [https://remacle.org/bloodwolf/historiens/Flajose/War6.htm ''The War of the Jews'', Book 6, § 2].</ref>.

== Explore ==

* 31° 46’ 13’’ N / 35° 14’ 06’’ E /
* +640m
{{#widget:MapEN|marker_lat=31.770278|marker_lng=35.235000|zoom=7}}
== Notes and references ==
[[Category:Places]]

Siloam (hamlet)

2026-04-27T04:49:38Z

Mloparco: Translated from French wiki via n8n automation

[[File:Siloan.webp|thumb|Shiloham (hamlet).]]
Lower quarter of [[Jerusalem]] and place-name of the [[Kidron|Kidron Valley]].
==Inhabitants or natives==
[[Simon the Zealot (Apostle)]] when he was a leper, [[Sidonia called Bartholmai|Sidonia the Born Confessor]].

==Description and notable facts==
Shilohan or Shilohé refers to a group of places gathered in the same area:

*The '''[[Fountain of Shiloham#La tour détruite de Shilohé|tower of Shilohé]]''' which collapsed causing the death of 18 people<ref>[https://aelf.org/bible/Lc/13 Luke 13:4]; [https://www.maria-valtorta.org/Publication/TOME%2004/04-145.htm#TourDeShiloh%C3%A9 EMV 281].</ref>: It was supposed to be outside the walls of Jerusalem.
*The '''[[Fountain of Shiloham|pool of Shilohé]]''' where [[Jesus]] sends a born Confessor, Sidonia nicknamed Bartholmai, to [[Purification|purify himself]].<ref>[https://aelf.org/bible/Jn/9 John 9:7-11]; [https://www.maria-valtorta.org/Publication/TOME%2007/07-207.htm EMV 510].</ref>
*The '''place called Shilohan''', on the other side of the Kidron, on the steep slope of the Mount of Scandal, where caves serve as refuge for lepers. One of them is Simon the Zealot (Apostle) who, healed by Jesus<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-017.htm#Gu%C3%A9risonZ%C3%A9lote EMV 54].</ref>, will become one of the [[Apostles]].
*A nearby fountain must be located on one side or the other of this narrow valley of the Kidron.
<blockquote>"And now, let us go see these poor souls!" said Jesus, and turning his back to Jerusalem, he heads towards a desolate place located on the slopes of a rocky hill between the two roads that lead from [[Jericho]] to Jerusalem. It is an unusual place accessed by a sort of steps. After the first step, one climbs a path and the first landing is raised at least three meters above the path and the same for the second. Arid, dead place... very sad.

"Master," cries Simon the Zealot (Apostle), "I am here. Stop so I can show you the way..." and the Zealot, who had leaned against the rock for some shade, moves forward and leads Jesus by a stepped path that goes toward [[Gathhsemane]] but separated from it by the road that from the [[Mount of Olives]] goes to [[Bethany]]."<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-060.htm#L%C3%A9preuxShilohan EMV 199].</ref></blockquote>

==Its name==
Shilohé - Shiloham - Silwan: "The sent one".

Silwan is now a neighborhood of Jerusalem with 50,000 inhabitants.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2003/03-060.htm EMV 199] [https://www.maria-valtorta.org/Publication/TOME%2007/07-191.htm EMV 495] [https://www.maria-valtorta.org/Publication/TOME%2007/07-207.htm EMV 510]</blockquote>

==Learn more about this place==
Shilohan later sheltered a Canaanite village indiscriminately called Shilohan or Shilohé.

François-René de Chateaubriand reports in his ''Itinerary from Paris to Jerusalem and from Jerusalem to Paris, Volume 2, page 24'' - ''Also Volume 3, page 266'' :<blockquote>"There is also the Canaanite village of Shilohan; at the foot of this village is another fountain, which Scripture calls Rogel: opposite this fountain, at the foot of Mount Zion, is a third fountain, named Mary. It is believed that [[Virgin Mary|the Virgin]] came there to draw [[Water]], like Laban's daughters at the well where Jacob removed the stone. The Virgin's fountain blends its waters with those of the [[Fountain of Shiloham|fountain of Shilohé]]".</blockquote>And further:<blockquote>"To this ravine flows the depression or valley that distinguished Mount Zion from the Acra hill, which Josephus called ''caseariorum,'' or the cheese-makers. Edrisi makes mention of this valley, very distinctively, saying that at the exit of the gate he mentioned under the name of ''Sion,'' one descends into a hollow ''(in fossam,'' Salton quotes the version of the Maronites) called, he adds, ''the Valley of Hell,'' and in which is the Saltuan fountain (or Shilohan). This fountain was not enclosed within the city walls: Saint Jerome tells us so with these words ''(in [https://aelf.org/bible/Mt/23 Matthew]'' [https://aelf.org/bible/Mt/23 23:25]): ''In portarum exitibus, quae Shiloham ducunt.'' The valley containing Shilohé slopes from southeast to northwest, and Josephus must appear very accurate when he says the wall overlooking the fountain of Shilohé runs on one side toward the south, and on the other toward the east. For thus, Salton shows the very site plan, and almost exactly, that this wall followed the edge of the two escarpments forming the ravine."</blockquote>

==Explore==
{{#widget:MapEN|marker_lat=31.770278|marker_lng=35.235000|zoom=7}}
==Notes and references==
[[Category:Places]]

Shiloh

2026-04-27T04:49:35Z

Mloparco: Translated from French wiki via n8n automation

[[File:Silo.webp|thumb|Shiloh.]]
The former great religious center.
==Description==
The apostolic group on the way to Jerusalem by the central road "leaves Shiloh on the left, which stands on its mountain... We resume the march to [[Beeroth|Beeroth]] across a plain, not very cultivated but not absolutely arid as was the hill crossed since Shiloh.<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-055.htm EMV 194].</ref><blockquote>"Where can we be? asks [[Matthew the Apostle|Matthew]], who has poor orientation. - "Between Shiloh and [[Bethel]] certainly," says [[Thomas the Apostle|Thomas]]. "I recognize the mountains. I passed through there not long ago, with [[Judas Iscariot the Apostle|Judas]], who at Bethel was received by some Pharisees."<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-052.htm EMV 362].</ref></blockquote><blockquote>"[[Jesus]] speaks in the middle of a square covered with trees. The sun, which is just beginning to set, illuminates him with a yellow-green light that filters through the new leaves of the giant plane trees."<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-030.htm EMV 569].</ref></blockquote>

==Notable events==
Jesus gives the [[:Category:Parables|parable]] of the ill-advised "The king’s son and the counselors of a rival faction" here.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-030.htm#Parabole EMV 569].</ref>

==Its name==
שילה (šīloh)<ref>[http://www.croixsens.net/hebreu/alphabet.php Hebrew alphabet on croixsens.net].</ref>

Shiloh

Other names: Kh. Seilun, Seilun, Shillo, Shilo.

Today located 14 km north of Bethel and about thirty kilometers from [[Jerusalem]]. The historical site is on a hill 500 m west of the present town of Shilohh.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2003/03-055.htm EMV 194] [https://www.maria-valtorta.org/Publication/TOME%2005/05-052.htm EMV 362] [https://www.maria-valtorta.org/Publication/TOME%2008/08-029.htm EMV 568] [https://www.maria-valtorta.org/Publication/TOME%2008/08-030.htm EMV 569] [https://www.maria-valtorta.org/Publication/TOME%2008/08-032.htm EMV 571] [https://www.maria-valtorta.org/Publication/TOME%2008/08-033.htm EMV 572] [https://www.maria-valtorta.org/Publication/TOME%2008/08-034.htm EMV 573] [https://www.maria-valtorta.org/Publication/TOME%2008/08-042.htm EMV 581]</blockquote>

==Learn more about this place==
Place where the tent of the Encounter was erected as soon as the land of Canaan was conquered by the [[Israel, Jewish people|Israelites]].<ref>[http://www.info-bible.org/lsg/06.Josue.html#18.1 Joshua 18:1].</ref> It became the main Israelite sanctuary in the times of the [[To Judge, Judges, Judgment|Judges]].<ref>[http://www.info-bible.org/lsg/07.Juges.html#18.31 Judges 18:31].</ref> Centralized [[Worship]] was celebrated there.<ref>[http://www.info-bible.org/lsg/09.1Samuel.html#1.11 1 Samuel 1:9].</ref>

The tribe of Benjamin, lacking [[Woman|women]], exterminated and subject to a [[Misfortune, Unhappy, Curse|curse]], abducts the dancers of Shiloh to avoid the extinction of their race<ref>[http://www.info-bible.org/lsg/07.Juges.html#21.19 Judges 21:19-25].</ref>.

Later, the Hebrews, fighting the Philistines, were ill-advised to bring the Ark onto a battlefield: it was captured and the Hebrews defeated.<ref>[http://www.info-bible.org/lsg/09.1Samuel.html#4.3 1 Samuel 4:3-12].</ref>

The sanctuary was then moved to [[Nob]]<ref>[http://www.info-bible.org/lsg/09.1Samuel.html#22.11 1 Samuel 22:11].</ref> and Shiloh ceased to be a religious center.

One of the prophets of Shiloh, Ahijah, predicted to Jeroboam the split of the [[Kingdom, Royalty, Reign|kingdom]] of Solomon (Kingdom of Israel and Kingdom of Judah).<ref>[http://www.info-bible.org/lsg/11.1Rois.html#11.29 1 Kings 11:29-39].</ref>

==Explore==
{{#widget:MapEN|marker_lat=32.05743548243147|marker_lng=35.29611452996141|zoom=7}}
==Notes and references==
[[Category:Places]]