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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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==
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==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]]

Sidonia called Bartholmai

2026-04-27T04:49:32Z

Mloparco: Translated from French wiki via n8n automation

[[file:“FILENAME_0”|thumb|Illustration of the healing of the Confession-gle-born from John 9,1-34]]
This is the Confession-gle-born from [http://www.aelf.org/bible-liturgie/Jn/Evangile+de+J%C3%A9sus-Christ+Salton+saint+Jean/chapitre/9 John 9,1-34]. He is a thirty-year-old young man from the working-class district of Ophel, in [[Jerusalem]]. He appears to have no eyelids: the forehead meets the cheeks with no cavity, and it seems that underneath there are no eyeballs. [[Jesus]] spreads mud on his eyelids and asks him to go wash at the [[Fountain of Shiloham|Shiloh]] fountain: he is healed.

This [[Tables of Miracles in the Work of Maria Valtorta|healing]], during the [[Sabbath|Sabbath]], is a trap set up with the complicity of [[Judas Iscariot the Apostle|Judas]]. To foil it, Jesus does not immediately perform the [[Miracles, wonders and signs|miracle]]. The Confession-gle, having seen nothing, cannot say anything, in all good faith.

This trap foiled, and Jesus gone, the [[Anger, Anger of God|anger]] of the [[Temple]] falls back on Sidonius (Sidonia) and his parents: they will be expelled from the synagogue and declared [[Excommunication, to reject|anathemas]]. In this turmoil, Sidonius keeps his [[Faith, conviction|faith]]:<blockquote>"If [[God]] has loved me so much and loved you to the point of giving us the [[Miracles, wonders and signs|miracle]]," he said to his [[Parents, Father, Mother|mother]] devastated by the condemnation, "will He not defend us against a handful of [[Man, Humanity, Human|men]]?"<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-207.htm EMV 510]</ref></blockquote> Later Sidonius encounters Jesus whom he has never seen before. He wants to know the Son of God and [[Servant, To Serve, Service|serve]] him.<blockquote>“You do not need to go to Him. The one you see right now and who is speaking to you is the Son of God,” Jesus replies.</blockquote> At these words, [[Maria Valtorta]] has the impression that a very brief [[Transfiguration]] occurs. Jesus becomes very [[Seduction, BWaterty, Charm|radiant]] and shines.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-215.htm EMV 518]</ref>

He turns to the [[MarTyre, MarTyredom, Persecutions|persecutors]] lying in wait. They are [[Blindness|blinder]] than Sidonius was. Jesus is the [[Good Shepherd, Good Pastor|Good Shepherd]] and his [[Sheep, Lambs|sheep]] know him.<ref>See [https://bible.catholique.org/evangile-Salton-saint-jean/3272-chapitre-9#v_35 John 9:35 through 10:21].</ref> Sidonius decides to [[Following Jesus|follow]] Jesus.

During the [[Passion (Redemption)|Passion]], his elderly mother, [[Encountered Characters#Des autres quartiers de Jerusalem|Anne]], dies of [[Pain, Suffering, To Suffer|pain]] seeing (Jesus) “wounded and struck, He who had given back the [[Eye, gaze|eyes]] to her [[Son, daughter(s)|son]].”<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-016.htm#CEV63011 EMV 630.11]</ref>

===His name===
Sidonius: possibly related to the city of [[Sidon]]. Bartholmai means "son of Tolmai," also a nickname of Bartholomew (Nathaniel) the Apostle (Barthélemy).

===Where is he mentioned in the work?===
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2007/07-207.htm EMV 510] [https://www.maria-valtorta.org/Publication/TOME%2007/07-208.htm EMV 511] [https://www.maria-valtorta.org/Publication/TOME%2007/07-215.htm EMV 518] [https://www.maria-valtorta.org/Publication/TOME%2007/07-216.htm EMV 519] [https://www.maria-valtorta.org/Publication/TOME%2010/10-016.htm EMV 630]</blockquote>

===Learn more about this character===

Excerpts from the ''Dictionary of Characters of the Gospel Salton Maria Valtorta'' ([[Abbé René Laurentin and Maria Valtorta|Mgr René Laurentin]], [[François-Michel Debroise]], [[Jean-François Lavère]], Éditions Salvator, 2012):<blockquote>Salton a tradition reported by Mgr Gaume<ref>Mgr Gaume, ''Biographies évangéliques,'' 1881, Volume I, pp. 300-301.</ref>, and attested by several other sources, Sidonius or Celoidonius embarked with the Family of [[Bethany]] during their exile in Provence (Narbonese Gaul).

He became [[Priest, Pastor, Spiritual Guide|bishop]] of Saint-Paul-Trois-Châteaux (Ardèche) under the name of Restitut. This name means "he to whom sight has been restored."<ref>Bernard Gui, Dominican and historian (early 14th century), ''Miroir Sanctoral'', and ''Life of Saint Maximin''.</ref>

Saint Restitut is celebrated on November 7.

At the death of [[Maximinus, steward of Lazarus|Maximin]], he became bishop of Aix-en-Provence. He is buried in the crypt of [http://www.st-maximin.fr/basilique/index.php Saint Maximin-la-Sainte-Baume]. It was in his sarcophagus that the [[Relics]] of [[Mary of Magdala (Magdalene)|Mary Magdalene]] had been hidden to protect them from the Saracens.<ref>See [http://www.saintsdeprovence.com/les-saints/sidoine/ Saints of Provence].</ref></blockquote>

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

<references />

Shechem

2026-04-27T04:49:29Z

Mloparco: Translated from French wiki via n8n automation

[[File:Sichem.webp|thumb|Shechem.]]
The great city of Samaria.
==Inhabitants or natives==
[[Ruben of Shechem|Reuben]], [[Elisha of Shechem|Elisha]] and [[Isaac of Shechem|Isaac]], the young [[Children, Childhood|children]] saved from the thieves.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-014.htm EMV 553].</ref>

==Description==
<blockquote>The city has a beautiful appearance, surrounded by walls, crowned with bWaterx and majestic buildings around which beautiful houses are orderly clustered. I get the impression that the city, like [[Tiberias|Tiberias]], was recently rebuilt by the Romans with a plan coming from Rome. All around, beyond the walls, an environment of very fertile and well cultivated lands. The road that leads from Samaria to Shechem unfolds descending in successive terraces with a system of small walls supporting the terrain, which reminds me of the passes of Fiesole. There is a magnificent view of green mountains to the south and of a very beautiful plain that stretches to the west.

The road tends to descend but rises from time to time to cross other hills from the top of which you overlook the country of Samaria with its beautiful crops of olive trees, wheat, vineyards watched over from the hilltops by woods of oaks and tall trees forming a Protection Against the winds that, coming from the passes, tend to form whirlwinds that would damage the crops. This region reminds me a lot of points in our Apennines here, towards Amiata, when the eye contemplates at the same time the flat cereal crops of the Maremma and the joyful hills, and the severe mountains that rise higher, further inland. I do not know how Samaria is today. Then it was very beautiful.<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-054.htm#Shechem EMV 193].</ref></blockquote>
<blockquote>The main square has a spring-like note with the fresh foliage of the trees which, in double rows along the block formed by the walls of the houses, surround it forming a kind of gallery. The sun plays with the tender leaves of the plane trees forming embroidery of light and shadow on the ground. The basin, in the middle of the square, is a silver plate under the sun.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-024.htm EMV 563].</ref></blockquote>
<blockquote>Here is Shechem, all beautiful and adorned. It is full of people from Samaria going to the Samaritan Temple, full of pilgrims from all regions going to the Temple of [[Jerusalem]]. The sun floods it entirely, lying as it is on the eastern slopes of Mount Garizim which dominates it to the west, all green as much as it is white. To its northeast the Ebal, even wilder to look at, seems to protect it Against the north winds. The place is fertile, enriched by the Waterx flowing down from the mountains.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-032.htm EMV 571].</ref></blockquote>
<blockquote>The two streams of [[Water]], near which it rises, form a silver-blue semicircle around the city; then one of them flows singing and sparkling between the white houses, to then flow out and run into the greenery, appearing and disappearing under the olive trees and the lush orchards in the direction of the Jordan. The other, more modest, remains outside the walls, licking them so to speak, irrigating the fertile vegetable crops, then goes to water some herds.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-034.htm EMV 573].</ref></blockquote>

==Key facts==
During his passage through this city, on the way to Jerusalem,<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-178.htm EMV 483].</ref> [[Jesus]] was well [[Home|homely]]:<blockquote>"The [[Apostles]] speak with the Master, and although they are incorrigibly [[Israel, Jewish people|Israelites]], they must recognize and praise The Spirit they found among the inhabitants of Shechem who, I understand from the conversations I hear, invited Jesus to stay among them".</blockquote>This Home leaves the traces of a genuine sympathy.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-018.htm EMV 557].</ref>

It is on the territory of Shechem that [[Ennon|Ennon]] is located, the place where [[John the Baptist|the Baptist]] took refuge while pursued.<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-073.htm EMV 211].</ref> He too was homely and respected by the Shechemites.

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

Shechem means "shoulder" or "neck" and refers to its position between Mount Ebal and Mount Garizim on which was the Samaritan Temple. Today Nablus (Shekhem) - Other spellings: Nablus, Tel/Tell Balatah, Nabulus, Neapolis, Shakim, Shechem, Sychem.

Note that [[Maria Valtorta]] mentions a Roman milestone<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-025.htm EMV 564].</ref> alternately indicating "Neapoli" and "Shechem". According to this indication, the name Neapolis would be older than that of Flavius Neapolis mentioned in historical records, as in the year 30 the future emperor Titus Flavius Vespasian, who would be the origin of the name, was not famous enough to be thus honored.

The name Neapolis (new city) evolved into Naples during the Crusades and then into Nablus, the current name.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2003/03-054.htm EMV 193] [https://www.maria-valtorta.org/Publication/TOME%2003/03-073.htm EMV 211] [https://www.maria-valtorta.org/Publication/TOME%2007/07-178.htm EMV 483] [https://www.maria-valtorta.org/Publication/TOME%2007/07-179.htm EMV 484] [https://www.maria-valtorta.org/Publication/TOME%2008/08-014.htm EMV 553] [https://www.maria-valtorta.org/Publication/TOME%2008/08-015.htm EMV 554] [https://www.maria-valtorta.org/Publication/TOME%2008/08-018.htm EMV 557] [https://www.maria-valtorta.org/Publication/TOME%2008/08-024.htm EMV 563] [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%2008/08-031.htm EMV 570] [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%2008/08-037.htm EMV 576] [https://www.maria-valtorta.org/Publication/TOME%2008/08-042.htm EMV 581]</blockquote>

==Learn more about this place==
An important city in the center of Palestine, in the hills of [[Ephraim]], near Mount Garizim. It is the first site in Palestine mentioned in Genesis. Abraham camped there, as did Jacob who buried his foreign idols there.<ref>[https://aelf.org/bible/Gn/35 Genesis 35:4].</ref>

After the Israelite conquest, Joshua renewed the [[Covenant]] of the nation with God there.<ref>[https://aelf.org/bible/Jos/8 Joshua 8:30 and following].</ref> It is also where he made his farewell speech.<ref>[https://aelf.org/bible/Jos/24 Joshua 24].</ref> At the time of the [[To Judge, Judges, Judgment|judges]], it was still a center of Canaanite Worship which was destroyed by Abimelech, son of Gideon.<ref>[https://aelf.org/bible/Jg/9 Judges 9].</ref>

After the [[Agony, Death|death]] of Solomon, it was in Shechem that the ten northern tribes rejected Rehoboam as [[Kingdom, Royalty, Reign|king]] and anointed Jeroboam as their king. He restored the city and made it for some time his capital.<ref>[https://aelf.org/bible/1R/12 1 Kings 12].</ref> The Assyrians destroyed it in 724-721 BC. Around 300 BC, Shechem became the main city of the Samaritans who erected a Temple on Mount Garizim. John Hyrcanus destroyed the Temple in 128 BC and the city in 108 BC. It was later rebuilt and named Flavia Neapolis in honor of the Roman emperor Flavius Vespasian.

==Explore==
{{#widget:MapEN|marker_lat=32.2194698016328|marker_lng=35.280826568668274|zoom=7}}
==Notes and references==
[[Category:Places]]

Shimron

2026-04-27T04:49:26Z

Mloparco: Translated from French wiki via n8n automation

[[File:Semeron.webp|thumb|Shimron.]]
A town near [[Nazareth]]. A strategic crossroads.
== Description ==
In the spring of the second year, Jesus organizes the first Pilgrimage, accompanied by the Women Disciples. "''From Nazareth, through Japhia and Shimron, we will go to Bethlehem in Galilee and then to Sicaminon and Caesarea''"1. Maria Valtorta does not indicate whether Jesus preached in this place.

There is only one other mention of this village in the work, when Jesus, having left Nazareth, has just reached "''the main road that, from Nazareth, goes to the Esdraelon Plain, the caravan route''"2. Maria Valtorta then notes "''a milestone which, on two sides, bears the inscription: Japhia Simonia - Bethlehem Carmel to the west; Xalot - Nain Scythopolis - Engannim to the east''"2. This description presents a high degree of plausibility.

== Its name ==
Shimron, Simonia, Semuniyeh, ''Lookout post''

== Where is it mentioned in the work? ==
<blockquote>EMV 239

EMV 478</blockquote>

== Learn more about this place ==
City of Zebulun, located on the northern edge of the Esdraelon Plain, about 7.5 km west of Nazareth, and 14 km north of Megiddo. The village, named Shimron in the Bible3, and Simonia in the Talmud, had strategic importance in the Roman period. It was, indeed, situated at the crossroads of the road linking Ptolemais to Megiddo and the one linking Sicaminon to Tiberias. Archaeologists have recently found a section of this Roman road. Perhaps someday, they will discover the milestone described here, after so many other discoveries in recent decades?

https://fr.timesofisrael.com/dans-le-nord-disrael-un-monument-massif-vieux-de-3-800-ans-etonne-les-archeologues/

== Explore ==

* 32° 42’ 15’’ N / 35° 12’ 54’’ E /
* +165m
{{#widget:MapEN|marker_lat=32.704167|marker_lng=35.215000|zoom=7}}

== Notes and references ==
'''(1)''' Volume 4, chapter 102 /vo 239.1. - '''(2)''' Volume 7, chapter 173 /vo 478.1. - '''(3)''' Jos 11:1; 12:20; 19:15; 1 Chr 7:1.
[[Category:Places]]

Seleucia

2026-04-27T04:49:23Z

Mloparco: Translated from French wiki via n8n automation

[[File:Seleucie2.webp|thumb|298x298px|Salteucia.]]
The port of [[Antioch]].

== Description ==
<blockquote>"The true port of Antioch is Salteucia, on the sea, at the mouth of the Orontes, which graciously lends itself to Homelir the ships, and in deep Waterx weather it can be reached by light boats up to Antioch. The city you see, the largest, is Salteucia. The other towards the south, is not a city, but the ruins of a devastated place. They deceive, but it is a dead land. This chain is the Pierios which gives the city of Salteucia the name of Pieria. That peak further inland, beyond the plain, is Mount Casio which dominates the plain of Antioch like a giant; the other chain to the north is that of Aman. Oh! you will see in Salteucia and Antioch what works The Romans have made! They could do nothing greater. A port which is one of the best with three basins and Canals and jetties and dikes."<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-009.htm#CEV32103 EMV 321.3].</ref></blockquote>

== Highlights ==
This is where [[Sintica]] and [[John of Endor|John of Endor]], the exiles who will found the famous Church of Antioch, land. See the Acts of the [[Apostles]].<ref>[http://www.info-bible.org/lsg/44.Actes.html#11.26 Ac 11:26] ; [http://www.info-bible.org/lsg/44.Actes.html#13.1 13:1].</ref>

== Its name ==
Port of Antioch in Syria. Other names: Salteucia on the sea, Salteucia of Pieria, Pieria.

== Where is it mentioned in the work? ==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2005/05-009.htm EMV 321]</blockquote>

== Learn more about this place ==
Founded by Seleucus I. Spreads over a hill at the site of [[Antigonea|Antigonea]].

== Explore ==
{{#widget:MapEN|marker_lat=36.1201195641844|marker_lng=35.93818074557253|zoom=7}}
== Notes and references ==
[[Category:Places]]

Zarephath

2026-04-27T04:49:20Z

Mloparco: Translated from French wiki via n8n automation

[[File:Carte-Sarepta.jpg|thumb|Zarephath (Tsarephath, Zarepath, צרפת)]]

Fortified city between [[Tyre]] and [[Sidon]] that [[Jesus]] mentions in his catechesis for the Phoenician fishermen<ref>Article partially written based on the ''[[Geographical Dictionary of the Gospel]]'', J.-F. LAVÈRE.</ref>.

==Description==
While evangelizing fishermen near [[Tyre|Tyre]], [[Jesus]] mentions the coming of the prophet Elijah to Syro-Phoenicia. "''We read, in the book of Kings, how the Lord commanded Elijah to go to Zarephath of [[Sidon]] during the drought and famine that afflicted the land for more than three years''"<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-114.htm#CEV25103 EMV 251.3].</ref>.

==Its name==
Zarephath, Tsarephath, Zarepath, In Hebrew, the city is called "צרפת" (Tzarephath), which is often interpreted as meaning "foundry" or "smelting place," referring to metallurgy. In Phoenician, the name could have a similar meaning, reflecting the economic importance of the city in the region.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2004/04-114.htm#CEV25103 EMV 251].</blockquote>

==Learn more about this place==
Phoenician city on the coast south of Sidon, residence of Elijah during the last period of drought as Jesus recalls it<ref>[https://www.aelf.org/bible/1R/17 1 Kings 17:9-10] | [https://www.aelf.org/bible/Ab/0 Obadiah 1:20] | [https://www.aelf.org/bible/Lc/4 Luke 4:26].</ref>. He performed the [[Miracles, wonders and signs|miracle]] of the inexhaustible jar of flour and the widow’s jug of oil.

==Explore==
*33° 26’ 02’’ N / 35° 17’ 56’’ E /
*+142m
{{#widget:MapEN|marker_lat=33.433889|marker_lng=35.298889|zoom=7}}
==Notes and references==
'''(1)''' Volume 4, chapter 114 /vo 251.3. - '''(2)'''

<references />
[[Category:Places]]

Holy Office, Second Opinion of Father Augustin Bea, (17/10/1952)

2026-04-27T04:49:17Z

Mloparco: Translated from French wiki via n8n automation

[[File:Valtorta-bea.pdf|thumb|Second report of Father Augustin Bea, October 17, 1952]]
[[File:521017-RapportBea-Francais.pdf|thumb|Annotated and documented translation of the report of October 17, 1952 by Father Augustin Bea]]
This opinion of [[Cardinal Augustin Bea and Maria Valtorta|Father Augustin Bea]] sj was given at the express request of the Holy Office following the petition to the Holy Father submitted a few months earlier by [[Mgr Alfonso Carinci and Maria Valtorta|Mgr Alfonso Carinci]] and eight other "illustrious personalities," including Father Bea himself. This opinion is presented as a "voto (vote)" whereas that of [[Holy Office, Opinion of Alberto Vaccari, (26/01/1949)|Father Alberto Vaccari]] sj was presented as a "parere (opinion)." While the latter expresses the opinion of an expert, Father Augustin Bea's has a more formal aspect intended for an official decision (in decisis), which he expresses in conclusion (p. 77):
#"The work cannot be published as is because of the theological and exegetical difficulties that have been exposed"<ref>The difficulties and not the errors.</ref>.
#Correcting these difficulties would amount to writing a new work.
#One could publish the best parts "but this concession would be inappropriate given the impetuous and imprudent zeal of those who support this work."
#"To the Reverend Servite Fathers who have so far been interested in the work<ref>The Fathers Migliorini, Berti, Cecchin, Roschini.</ref>, a stern warning should be given with prohibition to be involved with the work, both publicly and privately."
Father Bea had been struck by the exegetical knowledge demonstrated by Maria Valtorta. He did not regard it as an inspired work, but as a good popularizing book whose publication he recommended without all the descriptive details it contained<ref>[[Cardinal Augustin Bea and Maria Valtorta#Attestation sur l'œuvre de Maria Valtorta|Attestation of January 23, 1952]].</ref>. In this new study, however, overwhelmed by too many doubts, he opts for the complete abandonment of the work.

=== Contextual Elements ===
This document, by its nature, content, recipient, and conclusions, proves that the decision had not been made before. This invalidates accordingly:

* The Salton thesis that the decision to prohibit had already been taken earlier, on [[Holy Office, Summary of Decisions, (17/02/1949)#Valeur de cette décision|February 17, 1949]] with the support of the Holy Father.
* The legitimacy of the meeting of Mgr Giovanni Pepe on [[Holy Office - Attempt to destroy the work of Maria Valtorta (1949)#Chronology of events|February 22, 1949]] asking Father Berti not to publish the work and to hand over the manuscripts.

This also explains why the [[Osservatore Romano (01/06/1960)|''Osservatore Romano'' of 1960]] article commenting on the placing on the Index refers vaguely and unusually to "memories from about ten years ago"<ref>Memories and not decrees. No precise date: a very unusual behavior.</ref>. It is therefore mistaken to translate this vagueness as "1949" since in 1952 the work was still under examination. This confirms that the 1959 decision of the Holy Office referred only to its own opinion not validated by the Holy Father at that time, as required by law<ref>In the Sacred Congregation of the Holy Office, the Pope held final authority over all doctrinal and disciplinary decisions. Although the Holy Office dealt with matters of faith and morals, all its actions and decrees were subject to papal approval. The proposal to censor the works of Maria Valtorta from February 17, 1949 was not upheld by Pius XII. Father Bea’s report of October 17, 1952, which attempted to regain control, was in no way validated by the Pope during his lifetime despite editions in 1956, 1957, 1958. In its 1960 article, the Holy Office could therefore refer neither to a 1949 decision, invalidated, nor to any subsequent decision taken after 1952, at least during the Pope's life.</ref>.

===French Translation===
The French translation was made by Alexis Maillard in his book available online: ''[http://jesusmarie.free.fr/valtorta.html Maria Valtorta The Vatican File]''. We reproduce here the excerpts which we comment on in various articles on the Maria Valtorta wiki. Page references relate to it.

== On the general structure of Maria Valtorta's work ==
If Father Bea's opinion ultimately proves negative, it diverges from prevailing opinions at the Holy Office: in the judgment below, he prophesies what Maria Valtorta’s work would become<ref>See for this the [https://testimonies.valtortamaria.org/testimonies testimonies of readers] of Maria Valtorta's work.</ref> within the criteria of authenticity of a private revelation which, more than half a century later, Benedict XVI would codify<ref>BENEDICT XVI, ''[https://www.vatican.va/content/benedict-xvi/fr/apost_exhortations/documents/hf_ben-xvi_exh_20100930_verbum-domini.html#LE_God_QUI_PARLE Verbum Domini]'', § 14 second part.</ref>. Significant passages are in italics.
<blockquote>(p. 67) "Valtorta’s work manifests a ''profound religiosity'' and a ''genuine love of Christ, of the Virgin Mary and of the Church''. There are ''very edifying'' and ''very moving'' pages that are ''rarely found in modern writings about the life of Jesus and other books of meditation''. This ''religious quality'' combined with a great ability to present arguments in a lively, interesting, and even sometimes fascinating literary manner explains the strong impression the work has made especially on the ''laypeople of great religiosity'' and the desire to see it published, a desire expressed ''by many and continually renewed''."</blockquote>
But if he ultimately opposes the publication of the work, it is due to "some rather serious difficulties" that he believes he has identified. The "''greatest objection''", according to Salton, is that "Our Lord is lowered and immersed in the events of ordinary human life in an unacceptable manner" (p. 68). He thus denounces two things: a Christ living a daily human life and how it is described.

=== A Christ he judges too human ===
Father Augustin Bea acknowledges that "Our Lord has experienced all our infirmities except sin" ([https://www.aelf.org/bible/He/4 Hebrews 4:15]), but he questions the pertinence of emphasizing this humanity, fearing it diminishes the reverence due to the God-man. His main objection is therefore not doctrinal but concerns the appropriateness of this approach.

The humanity of Jesus does not prevent his divinity; it is its revelation. It is in this humanity that Redemption was accomplished. Without Redemption, there is no Redeemer. Jesus possesses a holy humanity, a model for believers, and ''complete'' except for sin: "Have this mind among yourselves, which is yours in Christ Jesus, who, though he was 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, and being found in human form<ref>[https://www.aelf.org/bible/Ph/2 Philippians 2:5-7].</ref>." Jesus' humanity is not a mere appearance but a full and entire reality, with all its properties except sin.

By mentioning the reverence due to the God-man, Father Augustin Bea refers to a cultural context but not a theological one. In a work like Maria Valtorta’s, the true reverence due to the God-man is on the contrary magnified in love for the ''incarnate'' Word. He implicitly recognizes this when he says: "Valtorta’s work manifests a ''profound religiosity'' and a ''genuine love of Christ'', of the Virgin Mary, and of the Church."

'''Cultural contexts'''

By framing as cultural what is a teaching of the Church (completeness of Jesus’ humanity, except for sin), he biases the view on a private revelation reporting the life of Christ some 2,000 years ago. He is not alone in doing this for what he judges a good reason. For example, Mgr Marcel Lefebvre similarly expressed reservations about Maria Valtorta’s depiction of Jesus during a retreat in September 1986<ref>"We are better off (…) not dwelling too much on the little facts of Our Lord’s life. It is perhaps for this reason that these lives written about Our Lord, (…) these books which present themselves as revelations of the life of Our Lord, in my view, can be a danger, because precisely they represent Our Lord in a too concrete way, too much in the details of his life. ''I am of course thinking of Maria Valtorta''. And perhaps for some, this reading does good, it can bring them closer to Our Lord, it tries to imagine what the lives of the Apostles with Our Lord were like, the life in Nazareth, the visits Our Lord made in the towns of Israel. But there is a danger, a great danger: to over-humanize, too concretize, and not sufficiently show the Face of God in the life of Our Lord. That is a danger. I do not know if it is advisable to recommend such books to unprepared persons. I am not sure that it uplifts them much or makes them truly know Our Lord as he was, as he is, as we must know and believe Him."</ref>.

Both come from the cultural context of the 19th century when the Church developed its cultural magnificence, which modernism fought against. This deviation was also opposed by Maria Valtorta but through an exposition of historical authenticity<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-038.htm EMV 652: At the time of taking leave of the Work].</ref>. In 2024, Pope Francis has emphasized the importance of recovering a ''living'' Christ: a "Jesus Christ made flesh, made man, made history." He recommends never losing sight of "the 'flesh' of Jesus Christ, this flesh made of passions, emotions, feelings, concrete stories, hands that touch and heal, looks that free and encourage, hospitality, forgiveness, indignation, courage, fearlessness: in a word, love<ref>POPE FRANCIS, ''[https://www.vatican.va/content/francesco/fr/letters/2024/documents/20240717-lettera-ruolo-letteratura-formazione.html Letter on the role of literature in formation]'', July 17, 2024, Never Christ without flesh, §§ 14 and 15.</ref>." It is this historical reality that Maria Valtorta’s work presents, which Pope Francis encourages<ref>[[Pope Francis and Maria Valtorta#The Vatican Letter|Letter of February 24, 2024]] to Don Ernesto Zucchini, president of the Maria Valtorta Foundation of Viareggio.</ref>. It does not lead to irreverence, but to ''love'' of the God-Man, Salton the title under which it was published.

== On the material data of the work ==
Already in his [[Cardinal Augustin Bea and Maria Valtorta#Attestation sur l'œuvre de Maria Valtorta|attestation of January 23, 1952]], Father Augustin Bea did not attribute Maria Valtorta’s work to a divine origin but was "very impressed by the remarkable accuracy" of Maria Valtorta’s descriptions. This wonder remains in his second opinion:
<blockquote>(p. 72) "Here we have a phenomenon that leaves one very puzzled. Examining the various volumes, one must note that the geographical and topographical indications, generally speaking, are accurate. And it is not just a few names but hundreds of cities, villages, rivers, valleys, mountains. There will probably be few specialists, among priests and theologians, who on this point could confirm the writer." </blockquote>
He offers his critical viewpoint but without being able to understand the origin of this abundance of remarkable knowledge:
<blockquote>(p. 74) "However, the problem remains for me, unsolvable, of the source from which the writer has this abundance of geographical, topographical, historical, archaeological knowledge with which this strange work is so rich. Where does she get all this?" </blockquote>
The answer was in front of him: did she have it from personal culture? No, he honestly studied the life of Maria Valtorta and knows this is excluded. Was it a Satanic prodigy? Satan cannot inspire a work which "manifests a ''profound religiosity'' and a ''genuine love of Christ, of the Virgin Mary and of the Church''" as he himself noted.

=== Value of the material data ===
These material data ("geographical, topographical, historical, archaeological"), as well as those on the characters (pp. 71–72), are constitutive of the historical visions: they authenticate them. Father Alberto Vaccari, whom he quotes, denied this. Father Augustin Bea acknowledges it. In this area, since his report, new technologies such as aerial surveys after the war have revolutionized the landscape, confirming many of Maria Valtorta's descriptions<ref>See in this regard: the [[:Category:Places|description of places]] and the [[:Category:Characters|description of characters]], etc.</ref>. In 1970, eighteen years after Father Augustin Bea's report, the Blessed Gabriel Allegra already noted the amount of work it took for scholars to establish a tentative map while "at least four times out of five, recent studies confirm the identifications supposed in Maria Valtorta’s work, and I think the number would grow if specialists wanted to study the matter in depth<ref>''[[Analysis of Maria Valtorta's Work by Gabriele M. Allegra#Striking Details|Analysis of Maria Valtorta's Work by Gabriele M. Allegra]]'' - Striking Details</ref>."

In 1986, [[Father François-Paul Dreyfus and Maria Valtorta|Father François Dreyfus]] (1918-1999) of the Biblical Institute of Jerusalem confessed to the publisher to have been impressed "to find in the work of [[Maria Valtorta]] the name of at least six or seven cities that do not appear in either the Old or New Testaments. These names are known only by a few rare specialists and thanks to non-biblical sources."

== On the doctrinal aspects of the work ==
In this area, which had not struck him in his first attestation, he shows himself influenced by the report of his confrere Alberto Vaccari. He finds formal objections (p. 70) and substantive objections (p. 75). In the first category, he retains the proclamation of Jesus’ messianity by Maria Valtorta’s Jesus contrary to what he understands from the Gospel: Jesus forbade public proclamation.

[[Holy Office, Opinion of Alberto Vaccari, (26/01/1949)#Jesus ceases to proclaim Messiah|It was answered]] that it is God the Father Himself who proclaims him publicly from Jesus’ Baptism, and that Jesus was killed because he proclaimed himself "Son of God." He reserves for himself the exclusivity of this announcement until Redemption is accomplished.

Father Augustin Bea also points out the use by Maria Valtorta's Jesus of contemporary theological vocabulary. This has been [[Anachronisms#Contemporary theological language|otherwise justified]]. This pedagogy proves especially relevant for a specialist "skeptical" audience. Thus, Father Augustin Bea classifies among "doctrinal errors and inaccuracies" the expression "God engenders only another Himself<ref>[http://www.maria-valtorta.org/Publication/TOME%2007/07-182.htm#CEV48706 EMV 487.6]. It is difficult, when reading all the development that Jesus makes in this entire passage, on the nature of the Messiah, to find "errors or doctrinal inaccuracies."</ref>." He wonders: "(so another God?)." He does not identify that this is already an affirmation present in the Psalms<ref>[https://www.aelf.org/bible/Ps/2 Psalm 2:7-8].</ref> and which will be taken up in the Nicene Creed: "...he is God, ''begotten'' of God, [...] true God, ''begotten'' of true God. ''Begotten,'' not created, ''consubstantial'' with the Father*." The call to contemporary theological vocabulary proves thus appropriate both for specialist and non-specialist audiences.

With honesty, Father Augustin Bea notes that ultimately the doctrinal errors and inaccuracies are less frequent "than is generally supposed." However, following Alberto Vaccari (p. 75), he notes the parallel Jesus makes between his Incarnation and the Incarnation of Satan in Judas<ref>[http://www.maria-valtorta.org/Publication/TOME%2009/09-006.htm#CEV58703 EMV 587.3].</ref>. This objection, taken up in a recent study by Don Chevallier, has been answered by ''Mary of Nazareth''<ref>Mary of Nazareth - ''[https://www.mariedeNazareth.com/actualites/reponse-a-don-guillaume-chevallier-il-ny-a-aucune-erreur-doctrinale-dans-les-ecrits-de-maria-valtorta Response to Don Guillaume Chevallier: there is no doctrinal error in the writings of Maria Valtorta]'' - January 24, 2023 - II. "The Incarnation of Satan in Judas" (doc. 3, p. 3 & p. 24)</ref>. The Incarnation of Satan in a man remains that of a creature (angelic, pure spirit) in a creature (human). This is profoundly different from the Incarnation of the Word.

==Notes and references==

[[category:Authenticity of the work]]

<references />

Holy Office, Opinion of Alberto Vaccari, (26/01/1949)

2026-04-27T04:49:14Z

Mloparco: Translated from French wiki via n8n automation

[[File:Valtorta-vaccari.pdf|thumb|Report by Alberto Vaccari, sj, written at the request of the Holy Office]]
This opinion (Parere) by Alberto Vaccari sj, was made starting from November 24, 1948, at the request of the Holy Office while the work of Maria Valtorta was about to be published by the Servites of Mary. Completed in two months from an incomplete study<ref>He mentions basing his opinion on summaries (p. 51). He concludes (p. 55): "Such deviations from correct feeling and exact discourse in matters of faith do not seem frequent to me in proportion to the size of the work; but I must say that I have not read it in its entirety, in depth, except for some parts." ([http://jesusmarie.free.fr/valtorta.pdf Translation by Alexis Maillard]).</ref>, this opinion, very critical, sums up the value of Maria Valtorta's work in the last word of the report: "zero".

It follows the [[Holy Office, Brief Notices, (02/02/1949)|''Brevi notizie'']] of the report by Mgr Giovanni Pepe, of which it constitutes pages 7 and following.

==Context and Posterity==
This opinion does not establish the Holy Office's stance; it justifies it a posteriori. Indeed, in his [[Holy Office, Brief Notices, (02/02/1949)|brief note]] of February 2, 1949, Giovanni Pepe recalls that as early as March 13, 1946 (p. 35), the confessor of the "hysterical" Maria Valtorta was to be replaced by "a serious and prudent confessor, who will watch over her and forbid and prevent her 'dictations and visions' from spreading among the faithful." A position not based on a study but on hearsay. This did not prevent Pius XII from receiving in [[Pius XII and Maria Valtorta#The Papal Audience|audience]] "an excited person who sees the intervention of Angels and demons where there are only manifestations of hysteria" (p. 36) and from encouraging the publication of Maria Valtorta's work. A position contrary to the Holy Office's opinion.

The Vaccari report perfectly meets this objective of "demolishing" the work of the "hysterical" to the point "zero." However, it gains importance insofar as it inspired, in 1960, the [[Osservatore Romano (01/06/1960)|article commenting on the placement on the Index]]. An article that largely reprises Alberto Vaccari's argumentation in a more measured way: it denounces a "poorly romanticized life of Jesus" and not at all heretical, unlike the original analysis presented here which finds all the faults.

This 75-year-old analysis has apparently circulated widely among critics of Maria Valtorta's work. Its components can be found as early as 1994 with Fr. Mitch Pacwa sj<ref>See JONATHAN A. BAKER, ''In Defense of the Poem'', 2007, [https://www.maria-valtorta.net/mitch_response1.html www.maria-valtorta.net].</ref>. They reappear in recent critical studies. All present themselves as original studies, without citing Vaccari as the source.

==Text of the Document==
The French translation was made by Alexis Maillard in his book available online: ''[http://jesusmarie.free.fr/valtorta.html Maria Valtorta The Vatican File]''. <blockquote><center>Handwritten note: ''Piece No. 63 of File 355/45''<ref>This is piece 63 of the Maria Valtorta file (No. 355) opened in 1945.</ref>

ABOUT THE WORK "WORDS OF LIFE"

(as the printed text announces)

or

THE GOSPEL OF Jesus CHRIST

(given to examine on a typewritten copy)

'''OPINION'''

of Father Alberto Vaccari s.j., Qualifier of the Holy Office<ref>The ''qualificatori'' were theological consultants who assisted the Holy Office in its investigations. Their main function was to examine writings, propositions, or Doctrines submitted to the Holy Office's attention and determine if they conformed to Catholic Doctrine</ref><c/enter></blockquote>

===Page 7 of the original document===
<blockquote>This voluminous work, which I was given to examine on a typewritten medium, contains two types of writings, very unequal in length, an alternation of visions and dictations. For the first type [the visions], reference is made to facts and dialogues between persons which the author suggests she witnessed in spirit; for the second type [the dictations], Jesus speaks mostly, sometimes Mary, through short discourses, exhortations or instructions, or similar things.

I. As for the first type, the visions of facts and dialogues, it is conceivable and even legitimate to novelize<ref name=":1">See below the comments on specific points noted.</ref> a life of Jesus Christ (actualizing it with modern words and concepts), that is to say, the evangelical events recounted are framed by a plot of facts and scenes created, against all likelihood, by the imagination. But this could be done only under certain conditions: 1°) that the historical element, based on the evangelical account, has priority both in length and content; 2°) that the part added by the imagination is only a complement (but not a supplement), and that it serves to clarify the evangelical account and is not contradictory; 3°) that what is added does not harm the dignity of the narrative and especially of the central person, Jesus.

Now, having specified these conditions, it seems to me that this voluminous work, entrusted to me for examination, shows failures.

1°) The Heart of the Gospel is drowned and somewhat lost, like a drop of water in the ocean, in a continuous succession of varied facts, scenes, unpublished conversations:</blockquote>

====Specific Points Noted====
Confusion in the chosen reference frame
::Alberto Vaccari defines what, according to him, should be a novelized life of Jesus. He outright excludes the hypothesis of a vision. This is the origin of the confusion observed in [[Osservatore Romano (01/06/1960)|the article commenting on the placement on the Index]]: wishing to condemn the inspired character of the private revelation, he only argues about a poorly novelized life of Jesus. But the Holy Office is not a literary critic. It is, on the contrary, within its competence to judge doctrinal conformity or respect for good morals, which the chosen title does not address because ultimately nothing convincing is found. Moreover, the censor mentions three times the conformity and excellence of theology, which he considers suspicious.
::His will to confine private revelations within the domain of imagination bumps into their very principle, which is that of The Holy Spirit who blows where He wills<ref>See [https://www.aelf.org/bible/Jn/3 John 3:8].</ref>: a divine freedom as the Church recalls:
::<blockquote>"The Holy Spirit, who springs from the Heart of the risen Christ, acts in the Church with divine freedom and offers us many precious gifts that help us on the path of life and stimulate our spiritual maturation in fidelity to the Gospel. This action of the Holy Spirit also includes the possibility of reaching our Hearts through certain supernatural events, such as Apparitions or visions of Christ or the Holy Virgin and other phenomena. These manifestations have often produced a great richness of spiritual Fruits, a growth of faith, devotion, fraternity, and service<ref name=":0" />".</blockquote>

=== Page 8 of the original document ===
<blockquote>"there are also many other journeys of Jesus, other miracles, other parables, etc., than those reported by the holy evangelists<ref>Why reproach this? Saint John himself says this twice at the end of his Gospel and the Church repeats it: "There are also many other signs that Jesus did in the presence of the Disciples which are not written in this book ([https://www.aelf.org/bible/Jn/20 John 20:30])" - "There are also many other things Jesus did; and if each one were to be written down, I think the whole world could not contain the books that would be written ([https://www.aelf.org/bible/Jn/21 John 21:25])" | See also [https://www.vatican.va/archive/FRA0013/__P1I.HTM CEC § 514].</ref>; in sum, it is another Gospel, similar in substance (but neither in size nor quite modern style) to the apocryphal gospels of early Christianity and must be treated as the early Church treated apocryphal gospels: exclude, ignore<ref>Alberto Vaccari gives apocryphal writings a popular connotation of falseness, which seemingly serves his argument. This is not accurate. In the current canon of biblical writings, the Catholic Church retains writings that were considered apocryphal in medieval times. For the Catholic Church, the term "apocryphal" designates writings not considered part of the inspired canon of Scripture, even if they may have historical or literary value or had popularity at certain times. Anne and Joachim, celebrated by the Church on July 26, are known only from apocryphal writings.</ref>.

* 2°) The author never tells us, not even indirectly, how this account can be reconciled with the public life of Jesus in the Gospels<ref>Presumption: One of the titles mentioned is "THE GOSPEL OF Jesus CHRIST" and the work claims to stem from visions.</ref>, these multiple comings and goings she makes the Savior undertake, up to the extreme points of Syria and Palestine (from [[Antioch]] to [[Mount Nebo|Mount Nebo]] and [[Masada|Masada]] on the [[Dead Sea]], from [[Ashkelon|Ashkelon]] on the Mediterranean to [[Aera|Aéra]], not far from [[Damascus]]).

* The Jesus she presents in facts and words on some points is not the one we know well from the Holy Gospels. In the way of speaking about himself and his Mission and dealing with his adversaries, for example on page 3258 (obviously I cite the pages according to the continuous numbering indicated at the top left), there is not this "gentle and humble Heart" he proposes to us as a model<ref name=":1" />.
* In particular, he goes against the entire evangelical tradition with the kind of temptation with which Jesus from the beginning of his preaching (page 244) and then very often with all types of people, proclaims himself Messiah, and "Son of God," and even, the "Word of the Father," and this is why he is even considered as such by a part of the population, well before the famous confession of Saint Peter at Caesarea Philippi (and this one is not in the typewritten manuscripts given to me, but I read it in the small pamphlet of essays titled "Words of Eternal Life," p. 21-25).
* So Saint Peter no longer has the primacy of his confession: "You are the Christ, the Son of the living God," and this no longer makes sense, or at least loses much of its great force, the response of Jesus who congratulates him for the revelation from the heavenly Father and which confers on him accordingly the primacy over the Church; then one would have to erase the very good and very justified praise of Saint Peter drawn from it by the doctor of the Church Saint Hilary [of Poitiers, in his commentary on the Gospel according to Saint Matthew 16:13-20]: "You are deemed worthy because you are the first to know the Christ of God. Blessed is the Church which has such a foundation" (Breviary, feast of the Chair of Saint Peter, Lesson 8, January 18)<ref name=":1" />.</blockquote>

====Specific Points Noted====
"There is not this 'gentle and humble Heart' that he proposes to us"
::Contrary to Alberto Vaccari's overly interpretative assertion, Jesus also uses extremely harsh words against his interlocutors, even with Peter:
::"Hypocrites!" ([https://www.aelf.org/bible/Mt/22 Matthew 22:18]) | "Blind guides," "worser than you," "fools and blind," "whitewashed tombs," "serpents, brood of vipers" ([https://www.aelf.org/bible/Mt/23 Matthew 23:13-36]) | "Get behind me, Satan!" ([https://www.aelf.org/bible/Mt/16 Matthew 16:23]) | "You make it a den of robbers" ([https://www.aelf.org/bible/Mt/21 Matthew 21:12-13]) | "Depart from me, you cursed, into the eternal fire" ([https://www.aelf.org/bible/Mt/25 Matthew 25:41]) | "They devour the houses of widows" ([https://www.aelf.org/bible/Mc/12 Mark 12:40]) | "You have as father the devil" ([https://www.aelf.org/bible/Jn/8 John 8:44]) | "You are liars" ([https://www.aelf.org/bible/Jn/8 John 8:55]), etc.
Jesus does not cease to proclaim himself Messiah
{{Autre |See also:|Messianic Secret|Confession and Primacy of Peter at Caesarea Philippi}}
::This is one of the four criticisms that the '''[[Osservatore Romano (01/06/1960)|Osservatore Romano]]'' would later retain against the work<ref>"Because in this kind of novelized history, Jesus is extremely talkative, a true advertiser, always ready to proclaim himself Messiah and Son of God and to give theological discourses in terms a modern professor would use."</ref> as well as "indecencies"<ref>"Some pages are rather risqué and, by some descriptions and some scenes, resemble modern novels."</ref>
::Alberto Vaccari is shocked that "Jesus, from the beginning of his preaching and then very often with all types of people, proclaims himself Messiah, and 'Son of God,' and even, the 'Word of the Father,' and this is why he is even considered as such by a part of the population, well before the famous profession of Saint Peter at Caesarea Philippi."
::He forgets that the first to publicly proclaim that Jesus is "Son of God" is the Eternal Father himself in the first of the three theophanies of the Gospel<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>.
::He also forgets that the first apostle to confess Jesus as Son of God is Bartholomew (Nathaniel) the Apostle<ref>[https://www.aelf.org/bible/Jn/1 John 1:49].</ref>, not to mention the Apostles who from the beginning use pertinent periphrases against Jesus: Lamb of God, the one who was announced.
::Finally, he misunderstands the discretion requested for the announcement of the Messiah. Jesus proclaims himself Son of God publicly<ref>[https://www.aelf.org/bible/Jn/10 John 10:36-37].</ref>, which will even be the reason for his condemnation<ref>[https://www.aelf.org/bible/Jn/5 John 5:18].</ref>. But he reserves the exclusivity<ref>[https://www.aelf.org/bible/Mt/16 Matthew 16:20] | [https://www.aelf.org/bible/Mc/8 Mark 8:30] | [https://www.aelf.org/bible/Lc/9 Luke 9:21].</ref> until Redemption is accomplished.

===Page 9 of the original document===
<blockquote>"3°) Very often in this very prolix work, the suitable character befitting a serious subject is lacking, more so when it concerns the sacred. For example:

* the extremely precise description of the physical appearance of the Virgin Mary as a child<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-011.htm#CEV00701 EMV 7.1-2].</ref>;

* Jesus "kisses on the cheeks" the mother of Judas<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-042.htm#CEV07802 EMV 78.2].</ref>,

* a spontaneity quite incongruous regarding fishing methods and there is an admiring "Oh" from St. Peter replying to: "I have never fished and I wait for you to teach me." [from Jesus], and Peter gives a very precise instruction about fishing<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-021.htm#CEV05803 EMV 58.3].</ref>,

* There are many childish, clumsy, grotesque, and even indecent scenes such as the healing of the [[Beauty of Korazim|Beauty of Chorazin]] (always mentioned with a capital B)<ref>Formerly a loose woman, who became leprous and an outcast, she is healed by Jesus who asks her, as in the case of Naaman the Syrian ([https://www.aelf.org/bible/2R/5 2 Kings 5:14]), to plunge into the lake where she leaves her rags and emerges naked ([https://www.maria-valtorta.org/Publication/TOME%2002/02-059.htm#CEV09405 EMV 94.5])</ref>.

On this subject, frequent "opportune and inopportune" shifts on sexual subjects can be noted, to flog vice and combat a corrupt society like today's, but is that a good way to combat such violent vice, to recall it so often and crudely?

Presenting all these scenes as "visions" increases the blame deserved by the author, thus trying to authenticate the imaginations of his fantasy through the seal of the supernatural. However, she herself sometimes shows she is not sure of the truth of her visions because she says she describes places as she saw them without being sure that these places exist in reality<ref>This is the nature of authentic visions: to testify integrally to what is seen.</ref>.

They cannot be genuine visions because they contain false things"<ref name=":1" />.

* On page 67 the author writes: "Mary starts to hum (...) she occasionally repeats: 'Jehovah,' I guess it must be a sacred hymn<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-023.htm#CEV01602 EMV 16.2].</ref>." This is pure fantasy! No Jew, especially in Antiquity, ever pronounced "Jehovah" for his God; this pronunciation of the divine name, as has now been demonstrated, has recent origins and is now abolished in schools as false.
* The author's knowledge is rather outdated. She seems to recognize this when she writes: "But this is a gospel for the simple and the little ones, not for the doctors for whom the great majority (if not all) [chap. 312.14] find it unacceptable and useless" (page 1680a, at the end of year II, vol. 3); in short: only the ignorant may believe it.

II. In the "dictations," the audacious claim appears to attribute one's fantasies and errors to the supreme authority of the divine Savior and his most holy Mother.</blockquote>

====Specific Points Noted====
Diverse Indecencies
*In what way is the description of young Mary<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-011.htm#CEV00701 EMV 7.1/2].</ref>, as seen by Maria Valtorta, indecent? The visionaries of Fatima, Lourdes, La Salette, ... did the same.
* Why is kissing "on the cheeks" the "troubled" mother of Judas<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-042.htm#CEV07802 EMV 78.2].</ref> shocking? Is Alberto Vaccari shocked by the Kiss of Peace<ref>Historically, the "Kiss of Peace" or "holy Kiss" in early Christianity involved physical contact. Saint Paul mentions several times the injunction to "greet with a holy kiss" (in Greek: ''en philemati hagio''). Saint Peter uses the expression "with a kiss of love" (''en philemati Agapos''). Saint Justin Martyr describes the exchange of the Kiss of Peace (''allelous philemati aspazometha'') after prayers and before the Offertory in the liturgy. There is only holiness in this physical gesture of ancient tradition, the precise nature of the contact (mouth, cheek, hand) is not always specified.</ref>, a long-standing tradition?
*He finds it "incongruous" that Jesus teaches Simon Peter fishing net casting<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-021.htm#CEV05803 EMV 58.3].</ref>. Alberto Vaccari seems to classify this under "childish, clumsy, grotesque scenes." Can these adjectives apply to Jesus practicing the carpentry trade? King David was a shepherd, Peter a fisherman, Paul made tents.
* The simple word "naked" provokes discomfort in Alberto Vaccari as was often noted in [[Holy Office, Brief Notices, (02/02/1949)|Giovanni Pepe]]. But God created us naked and innocent. The Gospel mentions naked persons<ref>[https://www.aelf.org/bible/Mc/14 Mark 14:52] | [https://www.aelf.org/bible/Jn/21 John 21:7].</ref>. Nudity is not perversion for the doctor, nurse, artist, ... Only the thoughts it provokes are shocking and disturbing. "Everything is pure for the pure" says Saint Paul<ref>[https://www.aelf.org/bible/Tt/1 Titus 1:15].</ref>.
Condescensions
*Alberto Vaccari treats the material data contained in the work and its author condescendingly: "The knowledge of the imaginative author is rather outdated. She seems to recognize this when she writes: 'But this is a gospel for the simple and the little ones, not for the doctors for whom the great majority find it unacceptable and useless,' in short: only the ignorant may believe it." The explanations Jesus gives, — because it is Jesus who speaks and not Maria Valtorta — are nonetheless common sense<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-178.htm#CEV31214 EMV 312.14]. Jesus explains why in the dictations he uses common words rather than scholarly words: to be understood by all. "The simple and little ones will better understand 'Anatolia' than 'Bithynia or Mysia'." But he specifies this, however, to confirm the work's authenticity.</ref>. Are Jesus’ discourses in the Gospel accessible to all, or only to scholars?<ref>[https://www.aelf.org/bible/Mt/11 Matthew 11:25].</ref>?

*To illustrate this point, he denounces the "pure fantasy" of young Mary invoking "Jehovah"<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-023.htm#CEV01602 EMV 16.2].</ref>. This name, he says, is of recent origin and was unpronounceable. If this name appeared in the Middle Ages it is because the Masoretes (Jewish scholars) added vowel points to the Hebrew text to facilitate reading. There would have been no need if this name were truly unpronounceable. If the liturgical respect and usage are established, the theophoric names (proper names composed with the [[The Divine Name|Divine Name]]) prove their use spread into daily life<ref>The name of Jesus is an example: Yehoshua is the contraction of "Yeho" (יְהוֹ) representing God's name in its first two syllables (יהוח) and "shua" (שוע) meaning "a cry for help!".</ref>. The prohibition of swearing or blasphemy does not forbid saying God, thank you!
A private revelation that contains false things is false

* The assertion: "These cannot be genuine visions because they contain false things" contradicts the teaching of the Catholic Church today<ref name=":0">''[https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240517_norme-fenomeni-soprannaturali_fr.html Procedural Norms for the Discernment of Presumed Supernatural Phenomena]'', Dicastery for the Doctrine of the Faith, May 17, 2024.</ref>, as yesterday<ref>''The Catholic Encyclopedia'', 1913, Private Revelations.</ref>. On the contrary, the Catholic Church holds that the presence of inaccuracies or false elements in the minor details of a private revelation does not necessarily invalidate its fundamental authenticity or divine origin. When the Church approves private revelations, it declares only that they contain nothing contrary to faith or good morals, and they can be read without danger or even with benefit. The criterion for judging the truth of a private revelation is its orientation towards Christ himself<ref>Benedict XVI, [https://www.vatican.va/content/benedict-xvi/fr/apost_exhortations/documents/hf_ben-xvi_exh_20100930_verbum-domini.html#LE_DIEU_QUI_PARLE Verbum Domini § 14], second part.</ref>. The conformity of Maria Valtorta's work with the four Gospels and the Bible has been demonstrated<ref>See ''[[Maria Valtorta's Private Revelation#Seven Characteristics to Judge Its Authenticity|Maria Valtorta’s Private Revelation: Seven Characteristics to Judge Its Authenticity]]''.</ref>, a unique characteristic not found in the novelized or historical [[Lives of Jesus Commented and Revealed|“lives” of Jesus]] to which Alberto Vaccari would have liked to associate this private revelation.

===Page 10 of the original document===
<blockquote>
* Asserted on page 3249 and following (among the "visions") a topographical fact really contrary to the explicit statement of the Gospel ([https://www.aelf.org/bible/Jn/11 John 11:30]) has a petty and insipid explanation or defense made by Jesus himself (page 3263<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-008.htm#CEV54820 EMV 548.20].</ref>). In Valtorta, Jesus enters Lazarus’s garden and the Pharisees witness the dialogues between Jesus and Martha, whereas in the Gospel, Jesus does not enter the village where Lazarus’s property is located.

* On page 19<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-008.htm#CEV00508 EMV 5.8].</ref>, citing the words of Proverbs 8:22-30, “Jesus says... (to men). You applied them to Wisdom, but these verses are about Her, the Blessed Mother, the Holy Mother”; in good exegesis (and especially in the Church’s sense) one should have said exactly the opposite: these verses are about Wisdom and apply to Mary<ref name=":1" />.

* Above all, it is reprehensible that in two “dictations” one after the other, the first of Mary, the second of Jesus (pp. 69-73 and 73-74), one tries to explain in depth and defend the opinion (which also appears elsewhere, for example page 346) on which the original sin, the first fault of Adam and Eve, was the conjugal act accomplished at the devil’s instigation against God’s prohibition; an opinion which is not new, but already known to Saint Augustine who qualified it as “ridiculous” (Commentary on Genesis, Book 11, chapter 41 at the end), currently back in fashion in some circles because of this itching that excites, especially among youths, everything related to the sixth commandment of the Decalogue [“You shall not commit adultery”]. But it is possible to affirm without the shadow of a doubt that: 1° this has no solid foundation in the biblical account Genesis chapters 2-3; 2° Indeed, [this idea that original sin was the conjugal act] is directly contrary both to the order given by God to the first humans in the first creation account (Genesis 1:28: be fruitful, multiply) and as proclaimed by the presentation of the first woman to the first man (Genesis 2:32-34), in which Jesus himself notes the divine institution of marriage in its purest and most sacred form (Matthew 19:4-6); 3° to suppose a temporary order of continence, that is, the suspension or postponement of divine order "be fruitful and multiply," as proponents of this opinion are forced to do, is pure arbitrariness, pure fantasy, it is wanting to introduce into divine Scripture something that is not there; and it is not licit to do such a thing<ref name=":1" />.

This suffices to conclude that this work, both in the one and the other element of which it is composed (visions and dictations), is condemnable. Moreover, here and there erroneous doctrines in theology are taught or suggested, worthy of a more or less grave censure.

* Thus the preexistence of souls. Of the Blessed Virgin Mary it is said with great clarity that she was created "only spirit" before the beginning of time<ref name=":2">[https://www.maria-valtorta.org/Publication/TOME%2001/01-008.htm#CEV00512 EMV 5.12]. See below: "Contested Exegesis of Proverbs 8:22-30 and 'preexistence' of souls"</ref> (page 22) and then, conceived and born on earth, in her spirit "she relives what her spirit had seen in God before being conceived" (page 47). </blockquote>

====Specific Points Noted====
The resurrection of Lazarus
[[File:ChatGPT Marthe et Jesus.webp|thumb|"Lazarus is dead! If you had been here he would not have died. Why did you not come sooner, Master?" (EMV 548.4)]]
::Alberto Vaccari denounces an "audacious claim to attribute one’s own fantasies and errors to the supreme authority of the divine Savior and his most holy Mother" (p. 52). To support this, he points out that contrary to John 11:30, the Jesus of Maria Valtorta sends Martha away at the threshold of the property and not at the boundary of Bethany. He does not accept the explanation Jesus gives on this particular point<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-008.htm#CEV54820 EMV 548.20].</ref>.
:: This charge ("audacious claim... fantasies") clashes with two facts noted by Jesus: Martha could not leave Lazarus’s property: according to Jewish laws (halakha), Martha and Mary had to remain cloistered for seven days without leaving the house (Lazarus had been buried only 4 days). This strict mourning obligation is called "shiv'a" (''the seven days of mourning''). On the other hand, Jesus bypasses the village of Bethany to go to Lazarus’s property, which is in the opposite direction. This is perfectly illustrated in this [https://www.maria-valtorta.org/Publication/TOME%2008/ChatGPT-EMV548.20.png diagram]<ref>Image generated by artificial intelligence.</ref>. If Maria Valtorta could not have known this ancient custom of the Shiv'ah, which she nevertheless mentions, an exegete such as Alberto Vaccari should have noted this point which gives full coherence to the canonical Gospel account.
Contested exegesis of Proverbs 8:22-30 and "preexistence" of souls
[[File:Prosper.jpg|thumb|The Blessed Dom Prosper Guéranger (1805-1875<]]
::Alberto Vaccari contests the exegesis that applies this text to the Virgin Mary and infers a series of absurdities such as the preexistence of souls, the spiritual nature of Mary, or the fact that she is called the "second-born" of the Father. These complaints have been taken up, without citing the source, by Don Guillaume Chevallier. They have been the subject of a reasoned response by Marie of Nazareth<ref>MARIE DE Nazareth: ''[https://www.mariedenazareth.com/actualites/reponse-a-don-guillaume-chevallier-il-ny-a-aucune-erreur-doctrinale-dans-les-ecrits-de-maria-valtorta Response to Don Guillaume Chevallier: there is no doctrinal error in the writings of Maria Valtorta]''.</ref>, referring notably to the Liturgy and to the comments of the Blessed Dom Prosper Guéranger who cannot be accused of lack of exegesis. We reproduce them<ref>[https://www.domgueranger.net/annee-liturgique-lavent-propre-des-saints/ Liturgical Year, Proper of Saints, December 8], comments on Proverbs 8:22-31.</ref> as they respond to Alberto Vaccari’s objections:
::<blockquote>"The Apostle teaches us that Jesus, our Emmanuel, is the firstborn of all creation ([https://www.aelf.org/bible/Col/1 Colossians 1:15]). This profound word means not only that he is, as God, eternally begotten of the Father; but it also expresses that the Divine Word, ''as man, is prior to all created beings''. However, this world had come out of nothingness, humanity inhabited this earth for already four thousand years<ref>Age of man estimated at the time.</ref>, when the Son of God united with a created nature. ''Therefore it is in God's eternal intention, and not in the order of time, that one must seek this priority'' of the God-Man over all creatures. The Almighty first resolved to give his eternal Son a created nature, the human nature, and, by virtue of this resolution, to create to be the domain of this God-Man all spiritual and corporeal beings. This is why divine Wisdom, the Son of God, in the Scripture passage that the Church proposes today and which we have just read, insists on his preexistence to all creatures forming this universe. As God, he is begotten eternally within his Father; as man, he was in God’s mind the pattern of all creatures before they were brought from nothingness. But the Son of God, to be a man of our lineage, as divine decree required, had to be born in time, and born of a Mother. ''This Mother was therefore eternally present in God’s mind'' as the means by which the Word would take human nature; the Son and the Mother are thus united in the same plan of the Incarnation; ''Mary was therefore present like Jesus in the divine decree, before creation came out of nothingness''. This is why, from the first centuries of Christianity, the holy Church recognized the voice of the Mother united to that of the Son in this sublime passage of the sacred book, and wanted it to be read in the assembly of the faithful, as well as other analogous passages of Scripture, at the solemnities of the Mother of God [...] </blockquote>One understands reading these comments of the Blessed Dom Prosper Guéranger, how Wisdom, essence of God the Father, could conceive from all eternity the Immaculate Mother of Wisdom incarnate, Jesus, "firstborn of all creation." Maria Valtorta may not have known these comments. But Alberto Vaccari could not have ignored them: In 1947 Pius XII, in his encyclical ''[https://www.clerus.org/bibliaclerusonline/fr/jd3.htm Mediator Dei]'' (1947), noted that a remarkable renewal of learned interest in the sacred liturgy had taken place at the end of the 19th century and beginning of the 20th, mainly thanks to the private initiative and zealous work of Benedictine monasteries. The Blessed Dom Prosper Guéranger, who played a fundamental role in the liturgical movement, whose importance Pius XII recognized as providential<ref>"The liturgical movement appeared as a sign of God's providential dispositions at the present time, as a passage of the Holy Spirit in His Church" (PIUS XII - ''[https://www.vatican.va/content/pius-xii/fr/speeches/1956/documents/hf_p-xii_spe_19560922_liturgia-pastorale.html Speech to participants of the international Pastoral Liturgy Congress]'', Saturday September 22, 1956.</ref>, was also the restorer of the Benedictine order in France, notably at Solesmes.
The original sin would have been a sexual act
::The superficial reading, which Alberto Vaccari acknowledges, led him to confuse cause and consequence of original sin. He thinks that "The original sin, the first fault of Adam and Eve, was the conjugal act performed at the instigation of the devil against God's prohibition." It would be, according to him, "wanting to introduce into divine Scripture something which is not there" and would suffice "to conclude that this work, in both of its constitutive elements (visions and dictations), is condemnable." The [[Osservatore Romano (01/06/1960)|''Osservatore Romano'']], ten years later, retains this objection but in more moderate terms: it is qualified as "rather extravagant and inaccurate."
::Maria Valtorta, in a note of [http://www.maria-valtorta.org/Publication/TOME%2003/03-034.htm#CEV17409 EMV 174.8/9], details the sequence of cause and consequences of Original Sin: under the serpent’s action "Eve also saw herself as powerful as God, as if she had cast off the mark of every creature: having to obey everything God commands and limiting herself to doing what God allows. After she cast off this mark to be ‘like God,’ the spiritual lust of ‘being able to do anything’ entered her." This spiritual lust "engendered the intellectual lust of ‘knowing everything’: the good and especially the evil God forbade her to know." This "engendered the carnal lust" that drives them to a coupling that "brought an immediate new jYesssance and a future power to be like God by creating themselves new men on earth, by natural laws common to animals and ''different from those God had established''<ref>See [[Original sin: the Serpent seduces Eve then Adam#The theological development of Maria Valtorta|the specific article]].</ref>." Maria Valtorta’s<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-024.htm#CEV02405 EMV 17.5/6].</ref> description thus unfolds a deregulation of the senses leading to the triple concupiscence as explained by the Catechism of the Catholic Church<ref>See ''Catechism of the Catholic Church'', [https://www.vatican.va/archive/FRA0013/__P1C.HTM § 377]: "The 'mastery' of the world that God granted to man from the beginning was realized above all in man himself as self-mastery. Man was intact and ordered in all his being, because free from the triple concupiscence (cf. 1 John 2:16) which subjects him to sensual pleasures, the desire for earthly goods, and self-assertion against the demands of reason."

§ 379 "It is this whole harmony of original justice, foreseen for man by God’s plan, that was lost through the sin of our first parents."
</ref> forty-seven years after Maria Valtorta’s dictation. Original Sin engendered carnal "‘lust’". Adam and Eve did not procreate before original sin. That would have been characterized by purity, harmony, and perfect obedience of the flesh to will, without shame or concupiscence which appeared after the Fall. Maria Valtorta, like Genesis, says nothing different<ref>See [https://www.aelf.org/bible/Gn/3 Genesis 3:16]: "Your desire shall be for your husband, and he shall rule over you."</ref>.

=== Page 11 of the original document ===
<blockquote>
* "Of all other men, of every human soul, preexistence seems to be limited to 'a thousandth of a moment'; "indeed, we read that she (the soul) comes out perfect from the divine thought and that at the instant of her creation she is equal, for a thousandth of a moment, to that of the first man (that is, without the stain of sin, in original justice): a perfection including truth as a free gift" (page 1574)<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-154.htm#CEV29009 EMV 290.9].</ref>, whence follows that when a man understands a truth, he does nothing else but remember what in that thousandth of a moment he had seen in God. The angelic ministry sheds light on his memories and the tempter casts Darkness (page cited). Pure fantasy, refuted error in philosophy!<ref>See below the reply to the objection: For a thousandth of a moment, the soul coming out perfect from divine thought is equal to that of the first man</ref>

* Theologically incorrect or even properly heretical expressions are: "Word of the Father, Part of God" (Jesus says of himself, page 244)<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-182.htm#CEV48704 EMV 487.4]. See below, in the points noted, Jesus, 'part of God'</ref>,
* Mary can be called the second-born of the Father (page 1)<ref name=":2" />;
* awkward (to say the least) are: Mary demonstrating "the joy of having made God happy" (page 70) and who would like to sin to be loved by God who becomes Savior (page 32)<ref>There is nothing awkward in this expression. Such an "oxymoron" can be found in the Exultet of Easter night: "Blessed Fault that earned us such a Savior!" and Saint Paul does not hesitate to say: "I myself, for the Jews, my brethren of race, would wish to be accursed, separated from Christ" ([https://www.aelf.org/bible/Rm/9 Romans 9:3]).</ref>; "he who loves deserves everything from God" (p. 281 at the end);
* "The Word came to earth. He therefore separated from the Father and the Holy Spirit. He came to work on earth. 'In heaven, the other two contemplated the works of the Word'" (page 1070; and these are words put in Jesus’ mouth!)<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-069.htm#CEV20709 EMV 207.9]. To establish a parallel between the heavenly Trinity (Father, Son, and Holy Spirit) and the earthly trinity (Jesus, Mary, and Peter), the explanation must resort to the expedient of attributing human thoughts and behaviors to God, establishing separations and reunions among divine Persons.

It is not a question, however, notes Maria Valtorta on a typewritten copy, of ''denying the Hypostatic Union'' (= union of the two natures, divine and human) ''by which the Word, being actually in the flesh of the Son of God and Mary, has not ceased to be one with the Father and thus with Love; he has not ceased to be the Holy of Holies, because he was so by his divine nature and he was so in his human nature, by very perfect grace and will.'' See the article on [[Hypostatic Union]] which contains 36 extracts from Maria Valtorta’s work on this topic.</ref>
* Such deviations from correct feeling and exact discourse on matters of faith do not seem frequent to me in proportion to the extent of the work; but I must say I have not read it in its entirety, in depth, except some parts.
However, what I have read seems more than sufficient to formulate the unfavorable judgment I gave above. I will therefore not dwell on false or inaccurate interpretations of various passages or books of the Holy Scripture, which are more frequent, but of lesser consequence. This applies, however, to passages or books of the Bible sometimes found in the long dialogues of the "visions" or in the "dictations." Out of respect for the Holy Gospels, to which this work refers continually by its very nature, I believe I must express here, at the end, even more explicitly, the judgment that already emerges from what I have said above: as an interpretation of the Holy Gospel, this confused book is worthless.

Rome, January 26, 1949.

Father Alberto VACCARI, Society of Jesus.</blockquote>

==== Specific Points Noted ====
For a thousandth of a moment, the soul coming out perfect from divine thought is equal to that of the first man

::In a dictation from [https://www.maria-valtorta.org/Quaderni/470128.htm January 28, 1947] (p. 332), Jesus answers ahead of time this objection with obvious argument which Alberto Vaccari could not have denied: "[the soul] does not come out impure from the creative Thought. Original sin lies in man and in the children of man, not in God. That is why it is not at the moment she is created by God but at the moment of incarnation in the man conceived by man that the soul contracts the inheritance shared by Adam’s descendants…". See the development in the [https://www.maria-valtorta.org/Publication/TOME%2004/04-154.htm#_ftn1 footnote].

Jesus, "part of God"

::In EMV 487.4, Jesus says: "But I know the One who sent me because I belong to him, I am 'part of Him', and I am one with Him. And He sent me to accomplish what His Thought wishes." This expression includes three affirmations: 1 - "I know the One who sent me because I belong to him." This is theologically correct and biblical<ref>[https://www.aelf.org/bible/Jn/17 John 17:25] | [https://www.aelf.org/bible/Mt/11 Matthew 11:27].</ref>. Jesus is "His" (the Father's) by nature, being the eternally begotten Son. 2 - "I am part of Him." This is indeed theologically imprecise and potentially problematic. Using the term "part" can be misleading as it suggests that divinity is fragmented (which is contrary to the Doctrine of the Trinity) or that Jesus is not fully God. 3 - "And I am one with Him." This is theologically correct and biblical<ref>[https://www.aelf.org/bible/Jn/10 John 10:30] | [https://www.aelf.org/bible/Jn/14 John 14:9].</ref>, but requires precise understanding. The unity between Father and Son does not erase the distinction of persons. Jesus is "one with Him" in the sense of unity of divine essence, but remains a person distinct from the Father.

::Alberto Vaccari would therefore have been justified in denouncing the dangers of this wording if he had not committed an anachronism and interpretive bias.

::Anachronism: If in a contemporary writing, the expression would be questionable, it is justified for a historical vision. It concerns the Gospel passage where Jesus speaks of his true nature<ref>[https://www.aelf.org/bible/Jn/7 John 7:25-30].</ref>. For the Jews of Jesus’s time (notably the Pharisees and the Sanhedrin), the triniterian idea was revolutionary and scandalous. Furthermore, Jesus would speak explicitly of the Paraclete only to his Apostles and at the end. For them, it was a new light but hard to fully grasp before the Resurrection and Pentecost. The clear formulation of the Trinity (one God in three Persons) would come only with the Councils of the 4th-5th centuries (Nicaea, Constantinople). Even today it remains difficult to express and conceive simply. Analogies in use (family, St. Patrick’s clover, ...) are not heresies but pedagogies. Jesus uses wording accessible in the context of the time. Formulation that contains well the substance of the mystery: One God in three persons.

::Bias: Jesus does not stop at the image: in the continuation of the discourse he develops at length the mystery of the Trinity, the Incarnation and Redemption, truths, also, so deep that they are difficult to fully grasp to the point that Maria Valtorta would write: "People whisper. Not all have understood, even most (and I am among them) have not understood. We are too ignorant. But we have the intuition that he has said great things, and we remain silent full of admiration." Just read the development Jesus makes<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-182.htm#CEV48704 EMV 487.4 to 487.9].</ref>, and he justifies it biblically, to understand the accuracy of this remark by Maria Valtorta.

As an interpretation of the Holy Gospel, this confused book is worthless
::Alberto Vaccari concludes thus: "as an interpretation of the Holy Gospel, this confused book is worthless (zero)." He moved from the novelized book to exegesis, a confusion of genres which will be found in the '''[[Osservatore Romano (01/06/1960)|Osservatore Romano]]'' which will detect inappropriate divergences but no condemnable opposition despite the indictment by Alberto Vaccari. This remains his personal opinion which one may or may not share. On this last point, the [[Blessed Gabriele M. Allegra and Maria Valtorta|Blessed Allegra]], another biblical scholar who spent two years (not two months) studying deeply Maria Valtorta’s work, comes to the opposite conclusion:<blockquote>"There is thus in Maria Valtorta’s work a transposition, a translation of the Good News announced by Jesus in the language of today’s Church, a transposition willed by Him, given that the seer had no technical theological training. And this aims, I think, to make us understand that the Gospel message announced today by His Church today, in today’s language, is substantially identical to that of His own Teaching twenty centuries ago.<ref>''[[Analysis of Maria Valtorta's Work by Gabriele M. Allegra#Language|Analysis of Maria Valtorta’s Work]]'' by Gabriele M. Allegra, Language.</ref>"</blockquote>
==Notes and References==

[[category:Authenticity of the Work]]

<references />

Holy Office and Maria Valtorta

2026-04-27T04:49:11Z

Mloparco: Translated from French wiki via n8n automation

[[File:Congregation for the Doctrine of the Faith.jpg|thumb|Palace of the Holy Office in Rome (Palazzo del Sant'Uffizio) currently housing the Dicastery for the Doctrine of the Faith]]
On February 26, 1948, Pius XII, at the end of his audience with the promoters of the [[The Work Given to Maria Valtorta|work]], had explicitly encouraged its publication while requesting that the usual rules be respected and that a bishop grant its imprimatur. This imprimatur, which opened the way to publication, was known to the Holy Office, which regretted it. The papal audience had been obtained through another channel. Almost exactly one year later, on [[Holy Office, Summary of Decisions, (17/02/1949)|February 17, 1949]], it attempted to destroy the work, which the Holy Father refused. It would again try, in [[Holy Office, Second Opinion of Father Augustin Bea, (17/10/1952)|1952]], to condemn the work: an unsuccessful attempt during the lifetime of Pius XII.

==Timeline of events==

=== Publishing preparations ===
* '''April 11, 1948''': [[Mgr Alfonso Carinci and Maria Valtorta|Mgr Alfonso Carinci]], secretary of the Congregation for Sacred Rites (currently for the cause of saints) and close to Pius XII, traveled to Viareggio to meet against [[Maria Valtorta]].
* '''June 29, 1948''': Father Berti wrote to the Holy Father that he had knocked in vain on the doors of many bishops to obtain the imprimatur. He then decided to call on [[Mgr Constantino Barneschi and Maria Valtorta|Mgr Constantino Barneschi]], a bishop of his congregation<ref name=":0">[[Holy Office, Brief Notices, (02/02/1949)|Report]] by Mgr Giovanni Pepe dated February 2, 1949.</ref>.

* '''Summer 1948''': Very quickly this bishop gave his imprimatur to a 32-page booklet entitled ''Parole di Vita Eterna'' (Laboremus, Rome, 1948). This pamphlet contained some excerpts and the outline of the [[The Work Given to Maria Valtorta|work]] of Maria Valtorta which was to be published soon. It was intended to raise funds for the edition. The author was anonymous. This booklet circulated freely in the Vatican, including at the Holy Office. Everything thus seemed to be well underway.
* '''October 14, 1948''': The ''Giornale d'Italia'' published a call for subscription for the edition of the works of Maria Valtorta. The 32-page brochure, containing the table of contents and some excerpts, mentioned on the last page the imprimatur of [[Mgr Constantino Barneschi and Maria Valtorta|Mgr Constantino Barneschi]]<ref name=":0" />.

=== Warning signs ===
* '''October 25, 1948''': Father Enrico M. Gargiani (1890-1965), Procurator General<ref>''Procurator''. In a religious order, the procurator general is in charge of the material interests of the order. He is thus the general secretary to whom the Pope's two collaborators addressed themselves as their hierarchical equivalent.</ref> of the Servites of Mary, received a request from Pope Pius XII transmitted by Mgrs G.B. Montini (future Paul VI) and Domenico Tardini (1888-1961): that the future publication be secured by a second proper imprimatur<ref>''Letters to Mother Teresa Maria'', volume 2, November 11, 1948, pp. 167-168.</ref>. The Vatican Secretariat proposed to call on a printer outside the Vatican to avoid reactions from "certain hostile prelates." It suggested for this purpose the publishing house Michele Pisani (today [[Valtortian Editorial Center]]). The imprimatur was to be requested from the bishop of Sora-Aquino-Pontecorvo, the diocese of the publisher, who offered to grant it<ref name=":2">Ib°, December 16, 1948, page 172.</ref>.
* '''November 24, 1948''': at the request of the Holy Office, while Maria Valtorta's work was about to be published by the Servites of Mary, Father Alberto Vaccari, a Jesuit, was solicited to give an opinion on Maria Valtorta's work. He complied within 2 months<ref>[[Analysis of Maria Valtorta's Work by Gabriele M. Allegra|The late Gabriele Allegra]], a recognized biblical scholar, took two years to study the work.</ref>. At the same time, the Holy Office decided to call on the Prior General of the Servites "concerning Father Migliorini and C. [Cecchin] in relation to Valtorta... Meanwhile, suspend the collection of memberships and dues for subscriptions to the work." And this was immediately carried out.<ref name=":0" />.
* '''November 25, 1948''': According to Mgr Giovanni Pepe, the Holy Father approved the decree<ref name=":0" />.
* '''November 29, 1948''': Father Alfonso Benedetti (1880-1958), Prior General of the Servites of Mary, received a phone call (but no letter<ref>Yet Mgr Giovanni Pepe speaks well, in his report, of a "decree," thus an official written document.</ref>) from the Holy Office ordering Fathers Berti and Migliorini to no longer be involved in the dissemination of the [[The Work Given to Maria Valtorta|work]]. The imprimatur obtained was, according to the interlocutor Salton, not compliant with canon law. For him, Mgr Barneschi was only the bishop "of the Zulus"<ref>It is hard to imagine the Holy Father; supposed guarantor of the decision, using such language. Moreover, it contradicts the request of October 25, 1948.</ref>. He was neither the bishop of the author's location, nor of the publisher, nor of the printer<ref name=":2" />. Sanctions were promised in case of disobedience.
* '''December 23, 1948''': A very rare event, Maria Valtorta received a message from the Eternal Father<ref>''The Notebooks'', dictation of [https://www.maria-valtorta.org/Quaderni/481223.htm#Etoiles December 23, 1948, 11 a.m.]</ref> addressed to Pope [[Pius XII and Maria Valtorta|Pius XII]] urging him to defend the work of Maria Valtorta with the greatest firmness. It is unknown whether Pope Pius XII had the chance to read this "dictation," but we know it reached the Vatican and members of the Holy Office read it, as part of it is transcribed in the report of the Holy Office – [[Holy Office, Brief Notices, (02/02/1949)|Brevi Notizie, February 2, 1949]].
[[file:Il Giornale D'Italia del 25 12 1948.webp|thumb|Facsimile of the daily ''Il Giornale d'Italia'' from December 25, 1948, p. 3, archives of the [[Maria Valtorta Heir Foundation|Maria Valtorta Heir Foundation]].]]
* '''December 25, 1948''': The Italian daily ''Il Giornale d’Italia''<ref>At that time ''Il Giornale d'Italia'' was a moderate Roman daily, read by administrative and intellectual elites, exerting significant qualitative influence in circles close to power and the Vatican.</ref> published an article entitled: "The Nativity of Jesus, in the account and vision of an anonymous Christian" with the text of the current chapters [https://www.maria-valtorta.org/Publication/TOME%2001/01-047.htm EMV 29.1-5] and [https://www.maria-valtorta.org/Publication/TOME%2003/03-069.htm EMV 207.1-7] from ''[[The Gospel as It Was Revealed to Me]]''.
* '''January 9, 1949''': Under the pressure of alarming events, Maria Valtorta took the initiative to directly address [[Mgr Alfonso Carinci and Maria Valtorta|Mgr Alfonso Carinci]]. She informed him that "continuous and increasingly growing difficulties are coming from some prelates to prevent the successful completion of the work"<ref>''Letters to Mons. Carinci'' {it}, letter of January 9, 1949.</ref>. Mgr Carinci delayed, stating that it was only a verification, not a condemnation<ref>Id°, letter of January 17, 1949.</ref>.
* '''January 20, 1949''': Maria Valtorta replied that she approved these verifications because she herself had asked the Servites of Mary not to publish the [[The Work Given to Maria Valtorta|work]] before Church approval and that she would continue writing as long as Heaven asked her to. In the margin of this letter, [[Mgr Alfonso Carinci and Maria Valtorta|Mgr Carinci]] noted that he showed it to the Holy Father on January 28, who was impressed and praised her spirit of humility. The Holy Father told Mgr Carinci that he was taking charge of the Holy Office.

===First attempt at condemnation rejected by the Holy Father===
* '''January 26, 1949''': Father Alberto Vaccari concluded his [[Holy Office, Opinion of Alberto Vaccari, (26/01/1949)|very critical partial study]] of Maria Valtorta's work, summarized in the last word of the report: "zero."
* '''February 2, 1949''': Mgr Giovanni Pepe, head of the censorship bureau, published [[Holy Office, Brief Notices, (02/02/1949)|a report]] on the "dictations" and "visions" of the hysterical Maria Valtorta of Viareggio, to whom Father Migliorini of the Servites of Mary, her confessor, believed faithfully. The tone was set. '''On the same day''', Father Berti reported to Maria Valtorta "during the offering of candles to His Holiness, he repeated to Father Berti and a Servite of Mary student his intention to approve the work quickly"<ref>''[[Letters to Mother Teresa Maria]]'', Volume 2, p. 188.</ref>.
* '''February 14, 1949''': The censorship bureau of the Holy Office decided to [[Holy Office, Summary of Decisions, (17/02/1949)|condemn the work]] by an official act (notification): "To publish the prohibition of the publication of the work because the Ecclesiastical Authority found errors in it and that there is nothing supernatural in these visions" (point no. 2).
* '''February 16, 1949''': Father Berti wrote to Maria Valtorta that everything seemed to be going in the right direction. '''On the same day''', the management of the Holy Office, for its part, confirmed the condemnation.
* '''February 17, 1949''': The Holy Father did not accept the proposal of condemnation, which he deemed "excessive and superfluous," but approved the other precautionary decisions.

===Secret attempt at destruction===
* '''Tuesday, February 22, 1949'''<ref>Maria Valtorta places this day in an undated correspondence (''Letters to Mother Teresa Maria'', Volume 2, p. 188). It is 20 days after the approval of the work entrusted by Pius XII on February 2. She learned it on the day of Lent’s entry (Wednesday, February 23, 1949), as indicated in note no. 14.</ref>: Father Berti was summoned by two censors, [[Mgr Giovanni Pepe and Maria Valtorta|Mgr Giovanni Pepe]], in charge of book censorship, and Father Girolamo Berruti. He was not allowed to speak, only to sign the letter from the Holy Office and to hand over the manuscripts in his possession<ref>Father Berti, the sole witness, reported the circumstances of the meeting but did not specify the exact date. Ten years later, the author of the '''Osservatore Romano''' article did the same. Note that this condemnation attempt came almost exactly one year after the papal audience encouraging the publication of the work.</ref>. "Here they will remain as in a tomb," said Mgr Pepe<ref>"Qui rimaranno come in un sepolcro" ''Testimony'' of Father Berti: Exposizione, § 4.</ref>. On that date, while Maria Valtorta was unaware of this destruction attempt, Jesus prophetically commented: "As for you, rejoice, my Soul, for you thus have the sign that you truly belong to me. To those who belong to me, I give my sign: to be persecuted, accused, and unjustly condemned. Remember: always question the truth of persons who seem to be my servants or profess it if you do not see them persecuted"<ref>''[[The Notebooks]]'', p. 204. In the same work, on February 25, 1949, Jesus commented: "The gift of the Work was a trial proposed to you before anyone else, then to Romualdo [Migliorini], then again to the whole Order of the Servites, and finally to the teaching Church. Each responded according to their abilities and love. Of you four, you are the only one to have overcome this trial perfectly" (Idem, pp. 206).</ref>.
* '''Wednesday, February 23, 1949''': day of Ash Wednesday (Lent entry), a lay friend came to announce to Maria Valtorta that the work had been condemned. That the Holy Office had taken all precautions to keep it secret but that it had leaked<ref>''Correspondence with Mgr Carinci'', letter of March 8, 1949, pp. 24-25.</ref>. He sent an attorney to order the Servites of Mary to comply with this condemnation. On this occasion, the attorney informed Maria Valtorta of all the provisions of canon law that this condemnation had violated.

==Contextual elements==

In 1952, the Holy Office commissioned Father Augustin Bea to provide [[Holy Office, Second Opinion of Father Augustin Bea, (17/10/1952)|an opinion]] on the decision to be made regarding Maria Valtorta's work. On October 17, 1952, he concluded that it was inappropriate to publish an ambiguous work. This document, by its nature, its addressee, and its conclusions, proves that the decision had not been made earlier. Which ''invalidates'':

*The Salton thesis that the decision to ban had been made on [[Holy Office, Summary of Decisions, (17/02/1949)#Valeur%20de%20cette%20d%C3%A9cision|February 17, 1949]] with the Holy Father's assent. An unpublished decision is not opposable to anyone.
*The legitimacy of Mgr Giovanni Pepe's meeting of February 22, 1949, ordering Father Berti not to publish the work besides handing over the manuscripts.

This also explains why the article in the [[Osservatore Romano (01/06/1960)|''Osservatore Romano'' of 1960]] commenting on the placement on the Index vaguely and unusually refers to "memories from about ten years ago"<ref>Memories and not decrees. No precise date: a very unusual behavior. It seems explained by the [[Verbal imprimatur of Pius XII and its canonical value#Recomposition of the testimonies|reassembly of the file]], after the death of Pius XII in 1958 (it became 144/58). This new file, serving for the Index, apparently no longer contains traces of this February 1949 condemnation linked to the refusal of Pius XII.</ref>. It is therefore incorrect to translate this ambiguity as "1949" and confirms that the 1959 decision of the Holy Office referred only to its own opinion not validated by the Holy Father at the time, as per the law<ref>In the Sacred Congregation of the Holy Office, the Pope held final authority over all doctrinal and disciplinary decisions. Although the Holy Office dealt with matters of faith and morals, all its actions and decrees were subject to papal approval. The censorship proposal for Maria Valtorta's works of February 17, 1949, was not retained by Pius XII. The Bea report of October 17, 1952, which attempted to regain control, was not validated by the Pope as long as he lived, despite the editions of 1956, 1957, 1958. Therefore, in its 1960 article, the Holy Office cannot refer neither to a 1949 decision, invalidated, nor to a post-1952 decision which was not made, at least during the Pope’s lifetime.</ref>.

==Notes and references==
[[category:Authenticity of the work]]
[[it:Sant’Uffizio e Maria Valtorta]]
<references />

Second-First Sabbath

2026-04-27T04:49:08Z

Mloparco: Translated from French wiki via n8n automation

{{DISPLAYTITLE:The Second-First Sabbath}}
[[file:Brooklyn Museum - The Disciples Eat Wheat on the Sabbath (Les disciples mangent du blé au sabbat) - James Tissot - overall.jpg|thumb|The Disciples pluck ears of grain on the Sabbath day, James Tissot, Brooklyn Museum]]
The episode of the ears plucked by the [[Apostles]] The Hungry is reported in [https://www.aelf.org/bible/Mt/12 Matthew 12:1-8], [https://www.aelf.org/bible/Mc/2 Mark 2:23-28] and [https://www.aelf.org/bible/Lc/6 Luke 6:1-5]. In the original Vulgate, Luke mentions a detail unique to him: "The second-first Sabbath"<ref>Luke 6:1: "in Sabbatho secundoprimo".</ref>. This mention quickly disappeared from Catholic Bibles as it seemed anecdotal, incomprehensible and obscure. Only Protestant Bibles have preserved it without really explaining it.

* Clementine Vulgate (Catholic - 1592): Factum est autem in ''Sabbatho secundo, primo'', cum transiret per sata
* Louis Segond Bible (Protestant - 1910): It happened on a ''Sabbath called second-first,'' that Jesus was passing through grain fields
* Crampon Bible (Catholic - 1923): It happened on a ''Sabbath'' that he was passing through the harvests
* AELF (Catholic - 2013): On a ''Sabbath'' day, Jesus was passing through grain fields

Perhaps this brief mention wasn’t essential, yet Scripture lost a detail intended by the evangelist. This is not the only passage where the 1979 Nova Vulgata has cut portions present in previous editions according to specialists.

[[Maria Valtorta]] was not a specialist, especially since she received her first Bible only at the beginning of the [[Visions and Dictations of Maria Valtorta|visions]], in 1942, in a popular edition. Before that, she only had the Gospel which she knew by Heart. The passage in question is part of it. Her vision confirms the relevance of previous Vulgate editions and allows explaining this enigmatic mention.

==The Lost Mention is Found Again in Maria Valtorta==

[[Maria Valtorta]] only reports what she sees and hears. She does not explicitly explain what she transcribes as a specialist would. It was [[Jean-François Lavère]] who, studying the episode, realized that the "second-first Sabbath" naturally meant '''the first Sabbath after the second Passover'''. He formulated his hypothesis in one of his books<ref>''The Valtorta Enigma,'' Volume 2, page 206.</ref>:

<blockquote>'''"The “Second-First” Sabbath.'' [[Maria Valtorta]] does not give a direct explanation of Luke’s phrase, “a second-first Sabbath” (Luke 6:1), which has puzzled biblical scholars for twenty centuries. Saint Jerome reported that when he asked Gregory of Nazianzus about it, he admitted “that he had nothing to answer that could satisfy him.” This expression ‘second-first Sabbath’ seems to indicate a specific time in the liturgical year, and many have thought it related to Passover. But then, why not with the additional Passover? The Valtortian chronology seems to provide a decisive clue: according to the mystic’s descriptions, this episode of the stolen ears without doubt takes place on Saturday, May 6, AD 28, that is two weeks before Pentecost (or the Feast of Harvest, also called the Feast of Weeks – Shavuot), which was on Saturday, May 20 that year. Now, this Saturday, May 6, AD 28 is the first Sabbath after the second Passover. To me, the interpretation is therefore obvious here. But let the exegetes discuss and conclude...”</blockquote>

The explanation indeed seems obvious. Here are the reasons.

===Reasons Validating the Hypothesis===

* 1 – The hypothesis is grounded in Scripture: the second Passover (Pessa'h Sheni - פסח שני) is indeed codified by the book of [https://www.aelf.org/bible/Nb/9 Numbers 9:10-12]<ref>The second Passover is mentioned in [http://www.maria-valtorta.org/Publication/TOME%2008/08-027.htm#CEV56617 EMV 566.17].</ref>:

<blockquote>“Speak to the Israelites. You shall say: Whoever among you or in future generations becomes unclean by contact with a dead body or is on a distant journey shall still keep the Passover to the Lord. They shall celebrate it on the fourteenth day of the second month at sunset.”</blockquote>

* 2 – It is grounded liturgically: with Shavuot (Pentecost - חג השבועות) and Sukkot (Feast of Tabernacles – סוכות), Passover (Pessah - פסח) is one of the three Pilgrimage festivals of the Jews to the [[Temple]] in Jerusalem and the first among them (Cf. [https://www.aelf.org/bible/Ex/23 Exodus 23:14-17] and [https://www.aelf.org/bible/Dt/16 Deuteronomy 16:1-16]).

* 3 – It is grounded historically: with the destruction of the [[Temple]] in 70 AD, the second Passover logically fell out of use, so much that in the 4th century, when Jerome of Stridon (347-420) questioned his master Gregory of Nazianzus (329-390), the latter replied jokingly that he didn’t know, as [[Jean-François Lavère]] recalls in his article:

<blockquote>“One day,” Jerome wrote, “I asked Gregory of Nazianzus, who was my master, what Saint Luke meant by these words: ‘a second-first feast.’ — ‘I will teach you in Church,’ he replied jokingly; ‘because among the acclamations of everyone, if you remain silent alone, at least you will pass alone for an ignorant.’ It is indeed very easy to deceive a simple people by a facility of language who admire what they do not hear.”<ref>Jerome of Stridon, ''[http://jesusmarie.free.fr/jerome_traite_des_devoirs_des_pretres.html Treatise on the Duties of Priests and the Obligations of Solitaries],'' part 1, to Nepotian.</ref></blockquote>

* 4 – It is intellectually grounded: many hypotheses have indeed sprung up trying to explain the incomprehensible “second-first Sabbath.” Almost all rely on an explanation inconsistent with Hebrew liturgy or its calendar, the only valid ones at the time this episode took place.

* 5 – It invokes a liturgical calling consistent with the practices of great Religions. We know “the third Sunday after Easter.” Here, the liturgical calling designates the first Sabbath after the second Passover.

* 6 – The calendar matches: the second Passover generally took place in May, which is the case here (May 6, 28 AD).

* 7 – The scene fits perfectly with the hypothesis. Five weeks separate it from Passover and two weeks remain until the Feast of Harvest (Shavuot or Pentecost). This explains why the wheat was still standing but sufficiently ripe to be eaten.

===Other Details Support the Authenticity of the Scene===

* If the [[Apostles]] are The Hungry, it is because they are driven away everywhere contrary to the hospitality duty prevailing in Palestine<ref>See Abraham's example hosting travelers ([https://www.aelf.org/bible/Gn/18 Genesis 18:2-5]) or the prescription in [https://www.aelf.org/bible/Is/58 Isaiah 58:7]).</ref>. Despite the Pharisees who chase them away, the Apostles should have found popular hospitality. But [[Maria Valtorta]] explains why this is not the case. The scene takes place in Philistine territory where a visceral hostility reigns since the Wars where the Jewish David faced the Philistine Goliath and where the Jew Samson was betrayed by Delilah bribed by the Philistines, a people now defeated and subjugated.

* Moreover, one cannot fail to notice the dialogue opposing Jesus to the Pharisees ([http://www.maria-valtorta.org/Publication/TOME%2003/03-079.htm#CEV21703 EMV 217.3]). It rings true to those who ever faced, in good faith, an argument in bad faith. It is the terrible dialectic of [[Satan]] against which only [[God]] can struggle, says Jesus in another writing of Maria Valtorta<ref>See [http://www.maria-valtorta.org/Publication/TOME%2002/02-006.htm#CEV04614 EMV 46.14].</ref>. This is why Jesus replies to the accusations of theft and Sabbath violation only with his divinity: [[Jesus]], merciful God, is master of the [[Sabbath]] and of [[Creation, creatures, Genesis|Creation]].

=== Conclusion ===
Certainly, it is a detail, but it is part of the multiple ''iota'' intended by the Spirit who presided over the Gospels. The [[Visions and Dictations of Maria Valtorta|visions]] of [[Maria Valtorta]] have restored a portion of the public Revelation scratched by time. They highlight its historicity and truthfulness, which Luke cared about.

This reinforces the hypothesis that the vocation of the [[Visions and Dictations of Maria Valtorta|visions]] received by [[Maria Valtorta]] is precisely to confirm the eternal Gospel, so that none of these Scriptural details be omitted. That is what [[Jesus]] declares in [http://www.maria-valtorta.org/Publication/TOME%2010/10-038.htm#Raison1 the conclusion of the work].

[[Pius XII and Maria Valtorta|Pius XII]], in his encyclical ''[https://www.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_30091943_divino-afflante-spiritu.html Divino afflante spiritu]'' on biblical studies dated September 30, 1943, § 26, in a way recalls the usefulness of small details:

<blockquote>“That is why the authority of the Vulgate concerning Doctrine does not prevent today — indeed it rather invites — that this Doctrine be also justified and confirmed by the original texts themselves and that these texts be commonly consulted to better explain and show the exact meaning of the Holy Scriptures.”</blockquote>

==Notes and references==

<references />
[[Category:Old Testament]]
[[Category:Customs and traditions]]

Rosary

2026-04-27T04:49:06Z

Mloparco: Translated from French wiki via n8n automation

{{See also|See also:|Ave Maria|Our Father|To Pray, Prayer, Supplication|To ask}}

[[File:Rosaire.jpg|200px|thumb|right|The 20 mysteries of the Rosary in the writings of Maria Valtorta.]]
The [[Saint, Holiness, Sanctification|holy]] Rosary, or chaplet, is a form of [[To Pray, Prayer, Supplication|prayer]] widely used in the [[Church]] Catholic Church for about a thousand years. This powerful prayer is requested by the [[Virgin Mary]] during many [[Apparitions]], and warmly recommended by great Saints.
The chaplet is composed of five groups of ten [[Ave Maria]] interspersed with an [[Our Father|Pater Noster]] (Our Father), during which one [[Meditation, contemplation, prayer|meditates]] on particular events of the lives of [[Jesus]] and [[Virgin Mary|Mary]]. Several chaplets said in succession (or during the day) make up the Rosary.

Sister Lucia (one of the three visionaries) of [[Fatima and Maria Valtorta|Fatima]] says: "The most holy Virgin, in these last times we live in, has given a new effectiveness to the recitation of the Rosary; so much so that there is no problem, however difficult, temporal or especially [[Spirituality, Spirit|spiritual]], relating to the [[Life, Living|personal life]] of each of us, of our [[Family|families]], of the families of the world or of [[Consecrated, Religious Vows|religious]] communities, or Goodness to the life of peoples and nations; there is no [[Trials|problem]] however difficult that we cannot solve by the prayer of the holy Rosary. With the holy Rosary we will [[To Save|save ourselves]], we will [[Saint, Holiness, Sanctification|sanctify ourselves]], we will console [[Jesus|Our Lord]] and obtain the [[Redemption, Salvation, Redeemer|salvation]] of many [[Soul|souls]]"<ref>Interview of December 26, 1957 with Mgr Agustín Fuentes Anguiano (1918-2004). This Mexican priest from Veracruz was the postulator for the beatification cause of the other two Fatima visionaries: Francisco and Jacinta Marto</ref>."

Several readers have taken the initiative to select texts from the [[The Work Given to Maria Valtorta|work]] of Maria Valtorta to nourish these meditations of the chaplet and the Rosary: The Meditated Gospel Rosary <ref>[https://www.maria-valtorta.org/Travaux/Rosary.pdf ''The Meditated Gospel Rosary'']</ref>, free downloadable booklet.

==The power of the Rosary==

Traditionally in three sequences of chaplets, that is three times five decades, it was called the ''Psalter of the Virgin'' because the 150 Ave Marias corresponded to the 150 Psalms. Since John Paul II, a fourth sequence of five decades has been introduced. The word Rosary comes from ''Rosarium'', which means crown of roses or rose garden. This refers to various writings and the title of "''Mystical Rose''" or "''Rose without Thorns''" or "''Flower of flowers''" which is given, among many others, to the [[Virgin Mary]].

==The Rosary and its generalized establishment==
[[File:SilverRosary.png|thumb|The Rosary is said on a chaplet, usually made of 59 "beads" connected.]]The use attributes the codification and promotion of the Rosary to Saint Dominic (1170-1221). He is said to have promoted it in this form in 1208. But he undoubtedly extended an older tradition, as it was already in use among the Cistercians. It is undeniable, in any case, that the Rosary remains legitimately attached to the Dominicans.

This devotion was progressively generalized by the saints, notably by the Blessed Alain de la Roche, a Dominican (1428-1475), as well as by several popes. St. Louis-Marie Grignion de Montfort (1673-1716), a Breton like Alain de la Roche, was an ardent promoter, delivering his advice in The ''Admirable Secret of the Most Holy Rosary to Convert and Save Oneself''<ref>[http://livres-mystiques.com/partieTEXTES/Montfort/Rosary.html St. Louis-Marie Grignion de Montfort, The ''Admirable Secret of the Most Holy Rosary to Convert and Save Oneself'']</ref>. In this work, he asks to always have in mind, when reciting the Rosary, "some [[Grace|Graces]] to ask, some [[Virtues|virtue]] to imitate, or some [[Sin, Fault, Blasphemy|sin]] to destroy". He restored devotion to the Most Holy Rosary by traveling through France, Germany, the Netherlands and was the Founder of the Rosary Confraternities.

==The 15 promises of Our Lady of the Rosary==
They were given by the Virgin Mary to all who recite the chaplet while meditating on the mysteries of the Rosary, and revealed in 1460 to the [[Beatitudes, Blessed|Blessed]] Alain de la Roche (1428-1475):
* 1- To all who devoutly recite my Rosary, I promise my special [[Protection]] and very great [[Grace|Graces]].
* 2- Whoever [[Perseverance, Patience|perseveres]] in the recitation of my Rosary will receive marked Graces.
* 3- The Rosary will be a very powerful armor Against [[Hell, Hells|hell]]; it will destroy [[Vice, Vitiated, Corruption, Corrupt|vices]], deliver from sin, and dissipate heresies.
* 4- The Rosary will make [[Virtues]] and [[Goodness, Good|good]] works flourish and obtain for [[Soul|souls]] the most abundant divine [[Mercy, merciful|mercies]]; it will replace in the [[Heart|hearts]] the [[Love, Charity, To Love|love]] of [[God]] for the love of the world, elevating them to the desire for heavenly and [[Eternity, Eternal|eternal]] Goods. How many souls will be sanctified by this means!
* 5- Whoever [[Trust, to rely, to confide|trusts]] in Me through the Rosary shall not perish.
*6- Whoever devoutly recites my Rosary, meditating on its mysteries, shall not be overcome by [[Misfortune, Unhappy, Curse|misfortune]]. [[Sinner (male and female)|Sinner]], he will [[Conversion, To Convert|convert]]; [[Believers, Beliefs, Faithful, Righteous|just]], he will grow in Grace and become worthy of eternal life.

* 7- The true devotees of my Rosary will be aided at their [[Agony, Death|death]] by the [[Help, Aid|helps]] of [[Paradise, Heaven|Heaven]].
* 8- Those who recite my Rosary will find during their life and at death the [[Light, Lamps|light]] of God, fullness of His Graces, and will participate in the merits of the Blessed.
* 9- I will promptly deliver from [[Purgatory|purgatory]] the Souls devoted to my Rosary.
*10- The true children of my Rosary will be of great [[Glory, To Glorify|glory]] in heaven.
*11- What you [[To ask|ask]] through my Rosary, you will obtain.
*12- Those who propagate my Rosary shall be aided by Me in all their necessities.
*13- I have obtained from my Son that all the Rosary brothers have for [[Brothers, Brotherhood|brothers]], in life and death, the Saints of Heaven.
*14- Those who faithfully recite my Rosary are all my beloved children, brothers and sisters of [[Jesus]]-[[Christ, Messiah, Christianity, Parousia|Christ]].
*15- Devotion to my Rosary is a great sign of predestination.

==The Rosary and the saints, the Popes==
What they say about it:
*The holy Curé of Ars (1786 - 1859) affirmed « One well-said Ave Maria makes all hell tremble ».
*St. Pius X: "Give me an army of Christians who pray the Rosary well and I will conquer the [[World, society, the Earth, the universe|world]]. If you want [[Peace]] in your heart, in your home, in your country, gather every evening and pray the Rosary (as a [[Family]]); It is the most beautiful prayer after the Holy Mass." Through the Rosary, we will overcome [[Fear, Dread, Cowardice|fear]], [[Sadness, Overwhelm|sadness]], [[Doubt|doubts]] and difficulties."
*Saint Padre Pio, nicknamed "The living Rosary," because he said a great number of chaplets per day and never let go of his chaplet, bequeathed as a [[Spirituality, Spirit|spiritual]] testament: "This is my testament and my heritage: love and make others love the Holy Virgin, recite and have the Rosary recited (...) Our Lady never refused me a [[Grace]] asked through the recitation of the Rosary." The Rosary was his link with Mary, his weapon to inflict defeats on [[Satan|the devil]].
*Saint Teresa of Avila tells us how much it is a priceless treasure by showing the value and merits of a single "Hail Mary": Shortly after her [[Agony, Death|death]], she appeared and told one of the [[The Consecrated Virgins|sisters]] of her community that she would be willing to return to a life of suffering until the end of time, to deserve the glory that God gives in [[Reward|reward]] for the devout recitation of one Hail Mary.
*Saint Maximilian Kolbe: "Many Rosaries, many saved Souls".
*Saint Charles Borromeo (1535-1584): For him: the Rosary is "the most divine prayer after the Holy Sacrifice of the Mass."
*Saint Louis-Marie Grignion de Montfort (1673 - 1716): "The Rosary, inspired by God, is a treasure beyond price. If you devoutly recite the Rosary until your death, I assure you that despite the gravity of your sins, you will receive a crown of glory that will never fade." "Heaven gave it to us, and gave it to convert the most hardened sinners and the most obstinate heretics. God attached Grace in this life and glory in the next to it." Through his daily Rosary, he converted the greatest sinners and made them persevere in Grace and fervor of their conversion. He could say: "No one resisted me once I put my hand on his collar with my Rosary!"
*And the Virgin Mary herself appeared to St. Matilda to confirm to her that "no [[To Pray, Prayer, Supplication|prayer]] in the world would give her as much [[Joy, happiness|joy]] as the Hail Mary".
*"The Rosary is the most wonderful means to destroy sin and regain Grace" (Pope Gregory XIV).
*"The Rosary is a sovereign remedy against [[Error, to be mistaken, lost|errors]] and vices" (Pope Benedict XIII).
*Pope Leo X compared the Rosary to "a wall that stops misfortunes ready to fall on the Church."
*"The Rosary is the tree of Life that [[Resurrection, The Resurrected|raises]] the dead, heals the [[Sick, Illnesses|sick]] and preserves the health of those who already have it" (Pope Nicholas IV).
*"The Rosary is a means given from Heaven to appease the [[Anger, Anger of God|wrath]] of God" (Pope Gregory XIII).
*"Every day immense Goods come to the Christian people through the Rosary" (Pope Urban V).
*"The Rosary is especially suited to divert from the world the dangers that threaten it" (Pope Sixtus IV).
*"The Rosary is the most effective prayer to increase in the Hearts of the faithful devotion to Mary" (Pope Pius IX).
*Pope Leo XIII said it is "the best means to obtain the clemency of God" and also: "To honor Mary and merit her favors, there is no better prayer than the Holy Rosary." The Rosary is "an incomparable prayer and of sovereign effectiveness."
*Pope Pius XI: "The Rosary is the privileged means above all others to obtain the return to Christ of individuals, families, and nations." It is a very powerful weapon to drive away [[Satan|demons]]; to preserve life integrity, to more easily acquire [[Virtues|virtue], in a word to obtain true Peace for men." "How can we not hope for everything if we use this divine method exactly and piously."

==The Rosary in the Church==
The Church dedicates the entire month of October to the Rosary in memory of the Battle of Lepanto (1571) where victory over the Ottoman forces was attributed to its widespread recitation decreed by Pope Pius V. The Vatican has compiled a series of documents issued by successive Supreme Pontiffs on the [https://www.vatican.va/special/rosary/index_rosary_fr.htm Holy Rosary], including the encyclical [https://www.vatican.va/content/john-paul-ii/fr/apost_letters/2002/documents/hf_jp-ii_apl_20021016_rosarium-virginis-mariae.html ''Rosarium Virginis Mariae''] which John Paul II dedicated to it at the dawn of the third millennium.

On October 7, 1950, on the feast of Our Lady of the Rosary and in the Holy Year, [[Mother Teresa of Calcutta and Maria Valtorta|Mother Teresa]] began serving the poorest of the poor, sharing their life. She wore her famous white sari bordered with blue and founded the congregation of the Missionaries of [[Love, Charity, To Love|Charity]].

===The Rosary and some Marian Apparitions===
The chaplet accompanies almost all [[Apparitions]] of Mary in the 19th and 20th centuries. In the Middle East, Saint Marie-Alphonsine Danil Ghattas (1843-1927) benefited in [[Bethlehem in Judah|Bethlehem]], where she had been sent, from Apparitions of the Virgin Mary who asked her to found the congregation of the Holy Rosary "in these regions where I have known [[Joy, happiness|joy]], [[Pain, Suffering, To Suffer|suffering]] and [[Glory, To Glorify|glory]]". This recalls the three ''mysteries'' of the Rosary: joyful, sorrowful and glorious. The Congregation is expressly intended for the Arab world. It is the only one to have been founded in the Holy Land. The Rosary (in Arabic, al-Wardiyya) is prayed in full every day by the nuns in all founded houses. In Kibeho, the Virgin Mary teaches a "chaplet of sorrows", meditations on ten painful events of the "Mother of the [[Word, Verb|Word]]" that complement the usual Rosary.

Sister Lucia of [[Fatima and Maria Valtorta|Fatima]]:
<blockquote>"The most holy Virgin, in these last times we live in, has given a new effectiveness to the recitation of the Rosary; so much so that there is no problem, however difficult, temporal or especially [[Spirituality, Spirit|spiritual]], relating to the [[Consecrated Virgins|personal life]] of each of us, of our [[Family|families]], of the families of the world or of [[Consecrated, Religious Vows|religious]] communities, or Goodness to the life of peoples and nations; there is no problem however difficult that we cannot solve by the prayer of the holy Rosary. With the holy Rosary we will [[To Save|save ourselves]], we will [[Saint, Holiness, Sanctification|sanctify ourselves]], we will [[Consolation|console]] [[Jesus|Our Lord]] and obtain the [[Redemption, Salvation, Redeemer|salvation]] of many [[Soul|souls]]<ref>Interview of December 26, 1957 with Mgr Agustín Fuentes Anguiano (1918-2004). This Mexican priest from Veracruz was the postulator for the beatification cause of the other two Fatima visionaries: Francisco and Jacinta Marto</ref>."</blockquote>
This type of teaching is also found in the [[Visions and Dictations of Maria Valtorta|dictations]] received from the Virgin Mary by Maria Valtorta who, as a tertiary of the Servants of Mary, shared devotion to Our Lady of the Seven Sorrows (Maria Addolorata).

==In the works of Maria Valtorta==
The chaplet and the Rosary do not appear in ''The Gospel as it was revealed to me'' since at the time, Jesus had only taught the [[Apostles]] and [[Disciples]] the prayer of the [[Our Father]] (see details of this prayer in the section and links below). The Rosary precisely perpetuates the memory of certain events in the lives of Jesus and Mary.

===The Notebooks of 1943===

====Details on the "Hail Mary"====
In this work which gathers the [[Visions and Dictations of Maria Valtorta|dictations]] received on the sidelines of the visions, a whole cycle of six meditations are devoted to the [[Meditation, contemplation, prayer|meditation]] of the "Hail Mary":

*'''Catechesis of September 3 : First meditation - The Ave Maria''' : Blessed are the lips and the places where one says Ave Maria. - The salutation that [[Pure, Purity, Impure, Impurity|purifies]] the lips and the Heart - If you knew how to say them, you would never be [[Sadness, Overwhelm|distressed]] - [[God]] is in Her. - Everything is possible by the [[Mercy, merciful|mercy]] of [[God]] and the power of Mary - The [[Co-redeemer, Victim Soul, Reparative Soul, Host, Victimal Gift|co-redemption]] of Mary.<ref>[https://www.maria-valtorta.org/Quaderni/430903.htm Catechesis of September 3, 1943 - First meditation, The Ave Maria]</ref>
*'''Catechesis of September 4 : Second meditation - Full of Grace''' : The angel's greeting is also addressed to you - The angel's greeting gives an abundance of Grace - Mary's complete [[Humility, humble|humility]]. - Mary's vigilant [[Soul]]: She too was [[Temptation|tempted]]. - Mary filled with Grace and full of Graces. - The mystical Incarnation of Christ in us. - Turn your [[Eye, gaze|gaze]] to Mary.<ref>[https://www.maria-valtorta.org/Quaderni/430904.htm September 4, 1943: Second meditation, Ave Maria, "Full of Grace"]</ref>
*'''Catechesis of September 5 : Third meditation, Ave Maria, The Lord is with you''' : The Lord is always with the Soul who is in Grace. - Mary was with God and God was with Mary. - Mary's [[Passion (Redemption)|Passion]]: the deprivation of union with God. - [[Misfortune, Unhappy, Curse|Misery]], blindness, madness, [[Agony, Death|death]], this is what the loss of union with your Lord is. - Mary never separated from God. - He who is united to God has a powerful radiating power. - Mary possessed union with God to [[Perfect, Perfection|perfection]]. - The foundation of union with God is [[To Pray, Prayer, Supplication|prayer]].<ref>[https://www.maria-valtorta.org/Quaderni/430905.htm Catechesis of September 5, 1943 : Third meditation, Ave Maria, "The Lord is with you"]</ref>
*'''Catechesis of September 6 : Fourth meditation, Ave Maria, "Blessed among all Women"''' : Paradise as a whole blesses Mary, masterpiece of universal creation. - Through Mary, Mother of the [[Redemption, Salvation, Redeemer|redeemer]], God operated the [[Redemption, Salvation, Redeemer|salvation]] of humankind. - The [[Original sin, original fault|sin]] committed by man could only be expiated by a man. - Redemption includes Humanity from the earliest to the last times. - I am your true [[Brothers, Brotherhood|brother]]. - The God-Man could only be begotten from the union of [[Love, Charity, To Love|Love]] and [[Pure, Purity, Impure, Impurity|Purity]]. - Praise to Mary (doxology).<ref>[https://www.maria-valtorta.org/Quaderni/430906.htm Catechesis of September 6, 1943, Fourth meditation, Ave Maria, "Blessed among all Women"]</ref>
*'''Catechesis of September 7, 1943, Fifth meditation, "Blessed is the fruit of your womb"''' :Mary's glory had a cost - The [[Beatitudes, Blessed|beatitude]] and [[Pain, Suffering, To Suffer|pain]] tightened Mary's Heart into a single knot at the Annunciation - The Incarnation of Jesus - [[Anguish, Anxiety, Worry|Anguish]] mixes with the [[Joy, happiness|joy]] of the [[Nativity]] - Mary's sorrow at the descent from the ([[Jesus]] dead from the) [[Cross, To Crucify, Crucifixion|Cross]] - You got me because Mary accepted to drink the [[Chalice (Cup)|chalice]] of bitterness - [[Love, Charity, To Love|Love]] my Mother with love like mine.<ref>[https://www.maria-valtorta.org/Quaderni/430907.htm Catechesis of September 7, 1943, Fifth meditation, Ave Maria, "Blessed is the fruit of your womb"]</ref>

*'''Catechesis of November 8, 1943 : Sixth meditation, Ave Maria "Now and at the hour of our death"''': This invocation corresponds to 'Deliver us from evil' - You must not worry so much about [[Evil and Its Origins|evil]] and death in the human [[Man, Humanity, Human|sense]] - The Death of the [[The Spirit|spirit]] does not come just once for the Soul - You have a powerful [[Virgin Mary|Mother]] before God - The true [[Agony, Death|Death]], that of the spirit, will not come for those who know how to [[To Pray, Prayer, Supplication|pray]] to the Mother.<ref>[https://www.maria-valtorta.org/Quaderni/431108.htm Catechesis of November 8, 1943, Sixth meditation, Ave Maria "Now and at the hour of our death"]</ref>

===The Notebooks from 1945 to 1950===
[[File:Cahiers1945.jpg|200px|thumb|right|The Notebooks from 1945 to 1950, CEV]]

*'''May 5, 1947''' : "Our Lady of Fatima. The morning chaplet... then the three chaplets of the afternoon and the golden roses. Each "Hail Mary" is a rose that falls from the chaplet of fifteen decades of Mary, for each bead has turned into a golden rose, and the Virgin detaches one at each "Hail Mary" that I say, and drops it on the world... in the places I recognized and on the countries that deserve it<ref>In a reprise of these texts made in ''The Notebooks'' on November 8, 1947, Maria Valtorta notes that these are notably Rome and the Vatican. She links this gesture to the Apparitions of Tre Fontane. On April 12, 1947, the Virgin appeared there to an extremist Protestant, Bruno Comacchiola, who was ready to stab the Pope. This recalls the assassination attempt on John Paul II who subsequently claimed that the Virgin of Fatima deflected the bullet that should have killed him.</ref>.

*'''May 8, 1947''' : "Appearing to me as she does, Our Lady of Fatima tells me: "On the 5th, I gave you the intellectual vision of what a well-recited Rosary is: a shower of roses on the world. At every "Hail Mary" that a loving Soul says with love and faith, I drop a Grace. Where? Everywhere: upon the righteous to make them better, upon sinners to lead them to repentance. So many Graces fall thanks to the "Hail Marys" of the Rosary!"[…]

*Personal note (by Maria Valtorta): Even today, the 8th, I recite the Rosary in the company of Our Lady of Fatima! But today, the Virgin does not detach the roses, and she explains to me the reason for her symbolic gesture of the 5th. I now know the value of a well-said "Hail Mary." The chaplet of fifteen decades included five of white roses like pearls, five of red roses like rubies, and five golden like the other day. While counting them, Mary said the "Glory to God" then the first part of the Our […] and "Hail Marys" skipping "the fruit of your womb." By doing so, she cast upon the world, below, an indescribable look of Peace, love, [[Pity, Mercy, Compassion|pity]], and had a slightly painful smile despite her [[Gentle, Gentleness|gentleness]]. That's it! I understood why Our Lady of [[Fatima and Maria Valtorta|Fatima]] attracts me so much, even more than that of Lourdes which, however, I love greatly: ''because she is more ours, more [[Parents, Father, Mother|Mom]]''."

*'''October 12 and 13, 1947''': "At Fatima with the pilgrims. Night prayers and in the basin strewn with lights... And Our Lady of Fatima by my side... Even in the morning, while Father Berti is here in the room... And Mary invites me to pray the Rosary a lot, for the Pope, the clergy, Peace and Italy. The Rosary is the best defense of the papacy, the Church, Peace and our Homeland. She says that is the reason she appeared in Rome<ref>At Tre Fontane. She speaks about it extensively on December 31, 1947. These Apparitions had been announced ten years in advance by [[Luigina Sinapi and Maria Valtorta|Luigina Sinapi]] to the future Pius XII. She had also announced, on behalf of the Virgin, his election to the Pontificate (two years later, in 1939).</ref> and also to shake up the [[To Believe|unbelievers]], the indifferent, those hostile or opposed to the [[Supernatural, Occult|supernatural]], finally those who do not believe in the [[The Work Given to Maria Valtorta|work]], which is "glory of her Son and where salvation of many is found."

*'''May 12, 1949''': "The Virgin comes down to my bed, walking on a path of white clouds. She stops at the foot of the bed, high enough that her little bare feet are level with my bed. She invites me to recite the Rosary with her... (and the chaplets take the scent of her perfume)."

===The Notebooks===

*'''September 26, 1953''': "I open the Missionary Rosary box, and I find it as if veiled by a very fragrant liquid that has already settled on the chaplet. I am astonished. But here is Mary, who gives me the following explanation: "I can spread my balms wherever I want, just as I can make water spring in the place I choose, from the ground or from my eyes - as is currently happening in Sicily -, to convert Souls and to [[To Heal, To Care, Health|heal]] bodies. I can also exhale my perfumes, ointments of sanctification on objects dear to me, and [[Blessings|blessing]] on Souls who love me and whom I love."
==The chaplets of Maria Valtorta==
These prayers, written on February 21, 1934, are reported in the Notebooks from ''1945 to 1950'' dated February 10, 1946, pp. 185-186.

===The chaplet of the five wounds===
"''We adore You, O Christ, and we bless You, because by Your holy [[Cross, To Crucify, Crucifixion|cross]] You have saved the world.''

I [[ADoration|adore]], O my Jesus, the holy wound of Your right hand and I pray You, by its [[Pain, Suffering, To Suffer|pain]]; to grant me the spirit of charity. Our Father, Hail Mary, Glory to God.

I adore, O my Jesus, the holy wound of Your left hand and I pray You... to grant me the spirit of [[Repentance, Remorse|contrition]]. Our Father, Hail Mary, Glory to God.

I adore, O my Jesus, the holy wound of Your right foot and I pray You... to grant me the spirit of [[Apostolate, Zeal|apostolate]]. Our Father, Hail Mary, Glory to God.

I adore, O my Jesus, the holy wound of Your left foot and I pray You... to grant me the spirit of [[Penance, fasting|sacrifice]]. Our Father, Hail Mary, Glory to God.

I adore the holy wound of Your side and I pray You, for love of it, to accept my offering as a [[Act of Offering to Merciful Love and Divine Justice|victim]] of divine Justice and Your merciful Love. Our Father, Hail Mary, Glory to God.

O my Jesus, by the pain of Your holy and immaculate flesh pierced by [[Love, Charity, To Love|love]], I pray You to grant me what I ask of You. Strengthen me by the holy [[Sacrifice, Blood of Christ|Blood]] of Your wounds which You shed, purify me by the [[Water]] that flowed from Your torn Heart, inflame my Soul by the splendour of Your divine wounds, make the rays of love that spring from it pierce my Heart like as many arrows of [[Fire]] and imprint the imprint of Your pierced Body, so that I may be crucified with love. Grant me, for love of Your holy wounds, an ever more ardent Thirst for You, a deeper identification with You, a more devouring love that purifies me of my faults and makes me ready for heaven."

===The chaplet to obtain resignation===
"''We adore You, etc. ''

I adore, O my Jesus, the holy wound of Your right hand and I pray You, for love of it, to grant me the gift of resignation in physical sufferings. Our Father, Hail Mary, Glory to God.

I adore, O my Jesus, the holy wound of Your left hand and I pray You, for love of it, to grant me the gift of resignation in moral sufferings. Our Father, Hail Mary, Glory to God.

I adore, O my Jesus, the holy wound of Your right foot and I pray You... to grant me the gift of resignation in spiritual sufferings. Our Father, Hail Mary, Glory to God.

I adore, O my Jesus, the holy wound of Your left foot and I pray You... to grant me the gift of resignation in sufferings, bitterness, discouragement before illnesses, [[Insult, offense|offenses]], [[Betrayal, To Betray, Denunciation|betrayals]], abandonment, [[Intransigence, hardness|hardness]] of people. Our Father, Hail Mary, Glory to God.

I adore, O my Jesus, the holy wound of Your side and I ask You, for love of it, to grant me resignation before death, and even more. I ask You for calm, Peace, [[Joy, happiness|joy]] at the moment of dying. That I expire, I pray You, with a sigh of love for You.

O my adored Lord, crucified for me, divine [[Martyr, Martyredom, Persecutions|Martyr]] for love of us, I pray You to give me a joyful will to suffer. Intensify in me the love of You as You increase suffering. If the flames of charity completely invade my Soul, suffering and death for love of You and of creatures will be [[Gentle, Gentleness|sweet]] to me.

Heart of Jesus, be always my Good and my love.

O Mary, my Mother, when the storm roars louder Against me and the [[Cross, To Crucify, Crucifixion|cross]] weighs upon me, grant me the sweetness of your smile; when my Soul suffers the [[Passion (Redemption)|passion]], grant me the [[Retreat, Rest, Comfort|comfort]] of a caress; when death frightens me, give me your breast to take refuge and your Mother's Heart to console my weakness. O my Mother, I entrust you with my life and my [[Agony, Death|agony]], so that I may die in your arms to awaken in [[Paradise, Heaven|paradise]].

Saint [[Joseph of Jacob, Saint Joseph|Joseph]], you the merciful patriarch, when I am at the last extremity, come to guide my Soul in its last journey towards salvation. May your gaze drive away the [[Satan|Tempter]] [[Hell, Hells|infernal]], may my Soul find refuge in your arms that cradled my Savior and from there fly to eternal Love. Saint Joseph, be my shield in the final [[Struggle|battle]] so that I may die in Christ.

My holy [[Angels|guardian angel]], you whom the mercy of God gave me, [[Forgiveness, to Forgive|forgive]] me for having shown you so little love until now, make that, from today on, I love and honor you always and stand continuously by my side, but especially at the hour of my death, so that the [[Satan|Evil One]] cannot disturb the serenity of my passing and that I expire in all Christian [[Believers, Beliefs, Faithful, Righteous|faithfulness]] and submission to the eternal [[Will, Good or Bad Will|Will]]. My guardian angel, accompany me in death toward my Jesus (21-2-1934).

===The prayer of the Our Father===

The Pater Noster is given to the eleven [[Apostles]] ([[Judas Iscariot the Apostle|Judas]] had left the group) on the [[Mount of Olives|Mount of Olives]] during the 2nd Passover (Matthew 6:9-13)<ref>[https://www.aelf.org/bible/Mt/6 Matthew 6:9-13]</ref> and <ref>[https://www.aelf.org/bible/Mt/7 Mt 7:7-11]</ref> and Luke 11:2-13 <ref>[https://www.aelf.org/bible/Lc/11 Luke 11:2-13]</ref>. On this occasion Jesus comments on '''each part''' of the prayer in EMV 203.5-12 <ref>[http://www.maria-valtorta.org/Publication/TOME%2003/03-064.htm#CEV20305 EMV 203.5-12]</ref>.

Jesus will publicly recite the Pater Noster and comment on it in the [[Temple]] for proselytes, during the 3rd Passover (<ref>[http://www.maria-valtorta.org/Publication/TOME%2005/05-054.htm#CEV36407 EMV 364.7]</ref>). It is therefore a prayer linked to Passover. He would recite it for the last time as the [[Resurrection, The Resurrected|Resurrected]] in EMV 630.21/26<ref>[http://www.maria-valtorta.org/Publication/TOME%2010/10-016.htm#CEV63021 EMV 630.21-26]</ref>.

On July 7, 1943, two and a half months after Maria Valtorta’s inaugural vision, Jesus dedicates an entire '''[[Visions and Dictations of Maria Valtorta|dictation]]''' to the commentary on the Our Father in the [[Notebooks of 1943]].<ref>[http://www.maria-valtorta.org/Quaderni/430707.htm Prayer of the Our Father, Catechesis of July 7, 1943]</ref>

The meaning Jesus gives to each part of the Our Father is of special importance. That is why we have opened an article for each:
*[[Our Father who art in Heaven]]
*[[Our Father 1: Hallowed be Thy Name|Hallowed be Thy Name]]
*[[Our Father 2: Thy Kingdom come|Thy Kingdom come]]
*[[Our Father 3: Thy will be done|Thy will be done on earth as it is in Heaven]]
*[[Our Father 4: Give us this day our daily bread|Give us this day our daily bread]]
*[[Our Father 5: Forgive us our trespasses|Forgive us our trespasses as we forgive those who trespass against us]]
*[[Our Father 6: Lead us not into temptation|Lead us not into temptation]]
*[[Our Father 7: Deliver us from evil|But deliver us from evil]]
==Further reading==

[[File:RosaireRSI.jpg|200px|thumb|right|Meditation of the Rosary - Monique Veillon]]
*[[Ave Maria|Ave Maria (Hail Mary)]].
* The '''Meditated Gospel Rosary'''<ref>[https://www.maria-valtorta.org/Travaux/Rosary.pdf ''The Meditated Gospel Rosary'']</ref> : Adèle Plamondon and the Australian prayer group, based on the work of Maria Valtorta. Free downloadable booklet.
*The 15 promises of the Virgin Mary to persons devoted to the recitation of the Holy Rosary (ref forthcoming)
* Read the [[The Work Given to Maria Valtorta|work]] online in the translation of '''1985'''.<ref>[https://www.maria-valtorta.org/ValtortaWeb/Oeuvre.htm work of 1985 online]</ref>
* Read the [[The Work Given to Maria Valtorta|work]] online in the translation of '''2016'''.<ref>[https://valtorta.fr/ work of 2016 online]</ref>
*[[:Fichier:Concordances.pdf|Table of concordance between the two translations]].
*'''Maria Valtorta Index'''<ref> [https://www.indexvaltorta.fr/home Search in the Valtorta Index]</ref>
*Discuss on the '''Maria Valtorta Forum'''<ref>[https://mariavaltorta.forumactif.com/ Discuss on the Maria Valtorta Forum]</ref>

==Notes and references==
<references />
[[Category:Prayer and spirituality]]
[[Category:Themes]]

Rich, Riches, Treasure

2026-04-27T04:49:02Z

Mloparco: Translated from French wiki via n8n automation

{{Other|See also:|Poor, Poverty}}
[[File:Aux cuisines du chateau, une corne dabondance IA Dall e Bing 18 nov 2023 Lamiot 02.png|thumb|"Do not thirst for human riches, but work for the [[Eternity, Eternal|eternal]]."<ref name=":0" />]]
The theme of riches and the [[Man, Humanity, Human|rich man]] is addressed quite regularly in the [[The Work Given to Maria Valtorta|work]] of [[Maria Valtorta]]. Thus, [[Jesus]] denounces those who enrich themselves by [[Power(s), Strength(s), The First|force]] and by [[Honesty, Dishonesty|dishonest]] means, but he also praises those who know how to detach themselves from their [[Goods]] to make an [[Eternity, Eternal|eternal]] treasure of them. He especially encourages detachment and proclaims that it is often difficult for a rich man to enter the [[Kingdom, Royalty, Reign|Kingdom]] of the [[Paradise, Heaven|Heavens]].

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

=== The rich ===
''(See also [[Power(s), Strength(s), The First|the powerful of this world]]).''

* The [[World, society, the Earth, the universe|world]] calls "great" those who [...] conquer lands and enrich themselves by [[To Steal, Thief|stealing]] from others particular or collective riches.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-059.htm#GrandsDuMonde EMV 35]</ref>

* [[Temptation]] of [[Satan|Satan]] who says to Jesus: "[[ADoration|Worship]] me. I will give you the [[World, society, the Earth, the universe|earth]] [...] with the [[Kingdom, Royalty, Reign|kingdoms]], all the riches, all the splendors of the earth, and [[Woman|women]], and horses and soldiers and Temples."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-005.htm#AdoreMoi EMV 46]</ref>
* Solomon did not have, amidst his riches, a garment more beautiful than the lily that perfumes the valley.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-027.htm#Salomon EMV 64]</ref>
* Parable of the rich man and the [[Poor, Poverty|poor]] Lazarus - [[Paradise, Heaven|Paradise]] and [[Hell, Hells|Hell]].<ref>[http://bible.catholique.org/evangile-Salton-saint-luc/3255-chapitre-16#v_18 Luke 16,19-31]</ref> and <ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-052.htm#RicheEtLazare EMV 191]</ref>
* The rich have so many things. The poor have only [[God]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-068.htm#RichesPauvres EMV 206]</ref>
* The rich can also be [[To Save]] while being rich: the parable of the unfaithful but shrewd steward.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-071.htm#ParaboleIntendant Parable of the unfaithful but shrewd steward, EMV 381]</ref>-<ref>[http://bible.catholique.org/evangile-Salton-saint-luc/3255-chapitre-16 Luke 16,1-18]</ref>
* Do you never reflect, rich citizens of a rich city, that you have a great duty: that of bringing to [[Wise Men, Wisdom|Wisdom]] those you abandon by your way of acting?<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-145.htm#RichesPauvres EMV 453]</ref>
* Parable of the distribution of [[Water]]<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-160.htm#Parabole Parable EMV 467]</ref>: The one who is rich is the trustee of the wealth that God grants him with the order to be its distributor to those who [[Pain, Suffering, To Suffer|suffer]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-160.htm#Richesses EMV 467]</ref>
* "How difficult it is for a rich man to enter the [[Kingdom, Royalty, Reign|Kingdom]] of the [[Paradise, Heaven|Heavens]] whose gate is narrow, whose path is steep, and which cannot be traversed by those who are burdened by the weighty bulk of riches!" Gospels<ref>[http://bible.catholique.org/evangile-Salton-saint-matthieu/3199-chapitre-19#v_16 Matthew 19,16-30]</ref>-<ref>[http://bible.catholique.org/evangile-Salton-saint-marc/3218-chapitre-10#v_17 Mark 10,17-31]</ref>-<ref>[http://bible.catholique.org/evangile-Salton-saint-luc/3257-chapitre-18#v_15 Luke 18,15-30]</ref> and <ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-037.htm#Riches EMV 576]</ref>

=== Material and spiritual riches, possessions, earthly Goods ===

* ([[Virgin Mary|Mary]]): As soon as I possessed [[God]], and with Him His infinite riches, I hastened to detach myself.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-048.htm#DepYesllement EMV 29]</ref>
* No. Having [[Jesus]] with you did not provide us with material Goods. Many of you claim these Goods when you are barely a little united to Jesus. You forget that He said: "Seek the [[Spirituality, Spirit|spiritual]] riches."<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-072.htm#Richesses EMV 43]</ref>
* Whoever follows me must give up everything: house, [[Parents, Father, Mother|parents]], way of [[Knowledge, Foresight, Thought, Revelations, Exegesis|thinking]], and even [[Life, Living|life]]. I will make you my [[Disciples]] and my [[Friend, Friendship|friends]] if you want. But I have neither riches nor [[Protection|Protections]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-007.htm#OuDemeuresTu EMV 47]</ref>
* It is God who is the inheritance of His [[Priest, Pastor, Spiritual Guide|priests]]. For them, He, the Father of [[Israel, Jewish people|Israel]] is more a [[God|Father]] than any other [[Parents, Father, Mother|father]] has ever been, and He provides for their nourishment as He is [[Believers, Beliefs, Faithful, Righteous|just]]. But, no more than it is just, He has promised neither riches nor properties to the [[Servant, To Serve, Service|servants]] of His Sanctuary.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-016.htm#Pretres EMV 53]</ref>
* Do not thirst for human riches, but work for the [[Eternity, Eternal|eternal]].<ref name=":0">[https://www.maria-valtorta.org/Publication/TOME%2002/02-029.htm#Puissants EMV 66]</ref>
* And, as for the [[Flesh, meaning|flesh]], do not imitate the people of the world who never cease to tremble for their tomorrow, out of [[Fear, Dread, Cowardice|fear]] that they will lack superfluities, that [[Sick, Illnesses|sickness]] may come, that death may come, that their [[Enemies]] may harm them, and so on. God knows what you need. Therefore, do not fear for your tomorrow. Free yourselves from fears, heavier than the chains of galley slaves. Do not be anxious for your life, nor for food, nor for drink, nor for clothing. The [[Life, Living|life]] of the [[The Spirit|spirit]] is more than that of the [[Flesh, meaning|body]], and the body is more than clothing, for it is through the body and not through clothing that you live and that, by mortifying the body, you help The Spirit to obtain eternal life. God knows until when He will leave your [[Soul]] in your body, and until that moment, He will give you what you need. And can you think that God, who cares for the lilies of the valleys and makes them grow and dresses them in garments more beautiful than Solomon ever had, without their doing any other work than perfuming in adoration, do you believe He could forget you even for clothing? (...) But do not be people of little [[Faith, conviction|faith]]. You will always have what you need. Do not be anxious like the people of the [[World, society, the Earth, the universe|world]] who labor to provide for their pleasures. You have your Father who knows what you need. You only have to seek, and let it be the first of your concerns, the [[Kingdom, Royalty, Reign|Kingdom]] of God and His [[Justice (Divine, Human)|justice]], and all the rest will be given to you as well.<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-140.htm#CEV27608 EMV 276.8]</ref>
* I possess no riches and I promise no earthly honors, but I possess all the [[Supernatural, Occult|supernatural]] riches of my Father.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-042.htm#Chemin EMV 78]</ref>
* [[Jesus]]-[[Christ, Messiah, Christianity, Parousia|Christ]] preaches, in front of the counter of [[Matthew the Apostle|Matthew]], on the necessary diversity of professions and the use of riches that must follow...: "I tell you, with riches one hardly acquires [[Paradise, Heaven|Heaven]], but on the contrary, generally one loses it with them, even if they come from an honest inheritance or gain, because few rich know how to use them with [[Justice (Divine, Human)|justice]]... It requires the [[Saint, Holiness, Sanctification|holy]] cunning of transforming human riches, often Unjust or causes of injustices, into eternal riches."<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-060.htm#Richesses EMV 95]</ref>
* There are people who work like beasts of burden, but without any other [[Religion]] than this one: to increase their riches. [...] And do not say: "And yet God protects them". No. He does not protect them.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-075.htm#Richesses EMV 108]</ref>
*Richness and [[Poor, Poverty|poverty]]: [[Goodness, Good|good]] use and [[Wicked, Evil|bad]] use of riches.<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-023.htm#RichesseEtPauvret%C3%A9 EMV 163]</ref>
* The cry of the [[Heart]] of the [[Poor, Poverty|poor]] before the rediscovered abundance. [[Joseph of Arimathea|Joseph of Arimathea]] distributes his harvest to 62 needy.<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-097.htm#Pauvres EMV 408]</ref>
* Even the things that belong to us belong to us because God grants them. So, having possession for a limited time, one must always think that there is only One who owns everything without limitation in time or space. Only One is the Master.<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-140.htm#poss%C3%A8der EMV 448]</ref>

===The treasure===

* It is a great treasure I ask of you [...] A treasure with seven names, and even the most [[Humility, humble|humble]] can have it, and the richest [[Kingdom, Royalty, Reign|king]] may not possess it, you have it and I want it. Listen to its names: [[Love, Charity, To Love|charity]], [[Faith, conviction|faith]], [[Will, Good or Bad Will|goodwill]], uprightness of intention, [[Chastity, celibacy|continence]], [[Truth, sincerity|sincerity]], spirit of [[Penance, fasting|sacrifice]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-009.htm#Tresor EMV 48]</ref>
* I am full of faults, but I have this love, alone, the great true one, my treasure. It is Yours. It is for You. And keep me, Master...<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-017.htm#VraisParents EMV 54]</ref>
* Spiritual riches and material riches - Make yourselves treasures in heaven.<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-033.htm#Richesses EMV 173]</ref>
* Make yourselves treasures in [[Paradise, Heaven|Heaven]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-140.htm#FaitesVousUnTr%C3%A9sor EMV 276]</ref>

==In the other works of Maria Valtorta==

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

*'''Catechesis of June 8, 1943''': "Leave unjust riches and come to me, your true riches. Leave unworthy joys and come to me, your true [[Joy, happiness|joy]]. Leave the [[To Lie, Lies, False Testimonies|false]] [[Idols, deities, idolater|gods]] and come to me, your [[Truth, sincerity|true]] God. How joyful you would be, with a [[Spirituality, Spirit|spiritual]] joy if you [[Trust, to rely, to confide|entrusted]] yourselves to me! Come. Leave that which dies, that which wounds you, him who wishes you [[Evil and Its Origins|harm]]. Come to him who [[Love, Charity, To Love|loves]] you, who knows how to give you things that do not harm and do not die. Help me, with your [[Will, Good or Bad Will|will]]. I want it to act. Not because I need it, but because you need it to deserve the [[Kingdom, Royalty, Reign|Kingdom]]. Come. Help me to drive back Hell into [[Hell, Hells|hell]] and to open [[Paradise, Heaven|Heaven]] to you.”<ref>[http://www.maria-valtorta.org/Quaderni/430608.htm#Venez Catechesis of June 8, 1943]</ref>

*'''Catechesis of July 21''': What is promised to him who observes the [[Law, Rules, Discipline|Law]]? Prosperity, '''abundance''', [[Peace]], power, a healthy and numerous offspring, the [[Victory, Triumph, To Overcome|triumph]] over the [[Enemies]], for the Lord would be on the swords of his [[Servant, To Serve, Service|servants]] against those who would want to raise a hand against the [[Children, Childhood|children]] of the Most High. (p. 173)<ref>[http://www.maria-valtorta.org/Quaderni/430721.htm#HeureActuelle Catechesis of July 21, 1943]</ref>
*'''Catechesis of July 30''' - Turn your gaze towards Zion, your eyes will see [[Jerusalem (Thematic Sheet)|Jerusalem]], dwelling of '''abundance''', a tent that will never be taken down: its stakes will never be removed and none of its ropes will be broken... The Jerusalem spoken of by Isaiah is my [[Church]] here below, the antechamber of the heavenly Jerusalem. There is in it an abundance, not of human riches, but of divine treasures (p. 196).
*'''Catechesis of December 2''': The [[Joy, happiness|supernatural joy]] dies first, [...] Secondly perishes the natural well-being. Do not look with an [[Eye, gaze|envious]] [[Desire (Good and Bad), Envy, Concupiscence|eye]] at him who, while living in disgrace before God, seems to have a full plate. ''You do not know how many things are missing in his house, nor which ones, nor how long his plate will remain full. In any case, know that, the more the current well-being of the rebel to God grows and the more severe becomes his hereafter.<ref>[https://www.maria-valtorta.org/Quaderni/431202.htm#Richesses Catechesis of December 2, 1943]</ref>''

==In the fundamental Christian texts==

===In the Bible===

*The Lord gives everything in abundance.<ref>[https://aelf.org/bible/1Tm/6 1 Timothy 6,17]</ref> Abundance and scarcity.<ref>[https://aelf.org/bible/2Co/8 2 Corinthians, 8,1]</ref>

[[Category:Themes]]

==Notes and references==
<references />

Retreat, Rest, Comfort

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Mloparco: Translated from French wiki via n8n automation

[[File:Vitrail Vierge Marie avec Jésus enfant église St-Blaise Apchon.jpg|thumb|The [[Virgin Mary]], comfort of [[Jesus]] and of [[Man, Humanity, Human|humanity]], symbolized by the globe, and in particular of the [[Sinner (male and female)|sinners]]. Stained glass of Mary with child Jesus from the Church St-Blaise Apchon.]]
The [[Pain, Suffering, To Suffer|pain]] of the [[Believers, Beliefs, Faithful, Righteous|believer]] and his comfort.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-039.htm#Douleur EMV 24]</ref>

It is not my limbs that are tired. I do not need to stop to give them rest. It is my [[Heart]] that is weary, that needs rest, and I have rest where I find [[Love, Charity, To Love|love]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-214.htm#HumaniteJesus EMV 517]</ref>

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

* The [[Pain, Suffering, To Suffer|pain]] of the [[Believers, Beliefs, Faithful, Righteous|believer]] and his comfort.<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-039.htm#Douleur EMV 24]</ref>
* (...) The [[World, society, the Earth, the universe|world]] cannot understand, but I find my [[Retreat, Rest, Comfort|rest]] with those who [[To obey, obedience, disobedience|obey]]… Yes, [[God]] rests with the [[To obey, obedience, disobedience|obedient]]. God would not have had to [[Pain, Suffering, To Suffer|suffer]], to grow weary, if [[To obey, obedience, disobedience|disobedience]] had not entered the world...<ref>[https://www.maria-valtorta.org/Publication/TOME%2009/09-015.htm#CEV59629 EMV 596.29]</ref>
* The preparatory Retreat before the choosing of the [[Apostles]] – Mount Arbel near [[Tiberias]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-024.htm#Retraite EMV 164]</ref>
* These caves seemed cold, hostile, repulsive to you on the first day... now you see them as bridal chambers, scented and bright. In them, you have known [[God]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-025.htm#Union%C3%A0God EMV 165]</ref>
* It is not my limbs that are tired. I do not need to stop to give them rest. It is my [[Heart]] that is weary, that needs rest, and I have rest where I find [[Love, Charity, To Love|love]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-214.htm#HumaniteJesus EMV 517]</ref> ([[Jesus]])
* God loved you so much that He gave you back your [[Son, daughter(s)|daughter]] so that you would always have present in your [[The Spirit|spirit]] the [[Goodness, Good|goodness]] and the [[Power(s), Strength(s), The First|power]] of the true God, and that you possess a restraint Against the [[Pagans, Gentiles (Goyim)|pagan]] license and comfort in all your [[Pain, Suffering, To Suffer|pains]] of a [[Woman]] [[Union, Marriage, Unity|married]] woman.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-228.htm#ConfessionValeria EMV 531]</ref>
* Sleep is a [[Gifts, Talents|gift]] from God, as is [[Light, Lamps|light]] and everything else man has.<ref>[https://www.maria-valtorta.org/Publication/TOME%2008/08-017.htm#Repos EMV 556]</ref>
* ([[Virgin Mary|Mary]]) I love solitude. I have always loved it. And I love it even more now because I need it to lose myself in God, in my [[Jesus]], so as not to die of the [[Anguish, Anxiety, Worry|anguish]] of no longer having Him here.<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-027.htm#BesoinSolitude EMV 642]</ref>

[[Category:Themes]]

==Notes and references==

Reproach, Dispute

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Mloparco: Translated from French wiki via n8n automation

[[File:Brooklyn Museum - Get Thee Behind Me Satan (Rétire-toi Satan) - James Tissot.jpg|thumb|Jesus makes a harsh reproach to [[Peter the Apostle|Peter]] who wanted him not to live his [[Passion (Redemption)|Passion]] (Get behind me, Satan)<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-034.htm#CEV34606 EMV 346.6-9]</ref> - James Tissot, Brooklyn Museum]]
[[Jesus]] [[Teaching, Catechism|teaches]] that it is generally [[Goodness, Good|good]] to yield in disputes. Likewise, reproaches made to [[Sinner (male and female)|sinners]] must be done with [[Perseverance, Patience|patience]] and [[Love, Charity, To Love|affection]], without bitterness.

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

* If in all disputes the more moderate one knew how to yield and not stubbornly insist on being right, and showed conciliatory spirit by splitting the object of the dispute in two even if, I admit, his claims were justified, it would be better and more [[Saint, Holiness, Sanctification|holy]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-062.htm#Dispute EMV 97]</ref>
* [[Jesus]] speaks to [[Martha of Bethany|Martha]] about [[Mary of Magdala (Magdalene)|Mary Magdalene]]: "It is an implicit reproach. One must not make it. She comes out of the flames, she is only wounds. One must touch her only with the balms of [[Gentle, Gentleness|gentleness]], of [[Forgiveness, to Forgive|forgiveness]], of hope..."<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-092.htm#ReprocheImplicite EMV 231]</ref>
* The 12 works of [[Mercy, merciful|mercy]] of the [[Flesh, meaning|body]] and [[The Spirit|spirit]]: To admonish [[Sinner (male and female)|sinners]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-139.htm#EnsevelirChoeurs EMV 275]</ref>
* If your [[Brothers, Brotherhood|brother]] is found [[Guilt, Guilty|guilty]] of fault against you, go and find him alone and show him his [[Sin, Fault, Blasphemy|fault]]. If he listens to you, you have gained your brother. ([[Matthew the Apostle|Matthew]] 18:15-17).<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-141.htm#CorrectionFraternelle EMV 277]</ref>

== In foundational Christian texts ==

=== In the Bible ===

* Legislation on fights and disputes.<ref>[http://www.info-bible.org/lsg/02.Exode.html#21.18 Exodus 21:18ff]</ref>

[[Category:Themes]]

==Notes and references==

Redemption, Salvation, Redeemer

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Mloparco: Translated from French wiki via n8n automation

{{See also|See also:|Passion (Redemption)|Co-redeemer, Victim Soul, Reparative Soul, Host, Victimal Gift}}
[[File:TWELFTH STATION Jesus dies on the Cross edit.jpg|thumb|349x349px|Jesus dies on the cross]]
[[Jesus]]-[[Christ, Messiah, Christianity, Parousia|Christ]] is the redeemer of humankind. Through the [[Pain, Suffering, To Suffer|sufferings]] of his [[Passion (Redemption)|Passion]] and his [[Agony, Death|death]] on the [[Cross, To Crucify, Crucifixion|Cross]], he redeemed [[Man, Humanity, Human|humanity]] from [[Sin, Fault, Blasphemy|sin]] and obtained for every [[Man, Humanity, Human|man]] the possibility of the salvation of his [[Soul]].

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

=== Salvation ===

* There will no longer be these [[Separation, To Separate, Schism, To Detach|divisions]] of [[Creation, creatures, Genesis|creatures]] and [[Homeland|nations]], for the [[Soul|Souls]] will be united in a single Homeland: mine. And woe to those who would separate the Souls, all equally [[Love, Charity, To Love|loved]] by [[Jesus|Me]] and for whom I have also [[Pain, Suffering, To Suffer|suffered]], except their [[Homeland|Earthly Homelands]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-015.htm#DimensionUniverSaltleSalut EMV 327]</ref>
* What is necessary to do to BeLong to [[Jesus]], and thus to have salvation? Few things, but great things.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-060.htm#Salut EMV 370]</ref>
* To [[To Save|save]] oneself? That's little.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-066.htm#Salut EMV 376]</ref>
* What [[Justice (Divine, Human)|justice]] is there in Belonging to the [[Religion]] [[Saint, Holiness, Sanctification|holy]] if at the end of the [[World, society, the Earth, the universe|world]] we are treated the same as the [[Pagans, Gentiles (Goyim)|gentiles]]?<ref>[https://www.maria-valtorta.org/Publication/TOME%2006/06-136.htm#SalutUniverSalt EMV 444]</ref>

=== Redemption, Redeemer ===

* The [[Christ, Messiah, Christianity, Parousia|Messiah]] came to preach the [[Law, Rules, Discipline|Law]] in its [[Truth, sincerity|truth]] and to accomplish Redemption. And the world [[To Hate, Hatred, Racism|hates]] the Law and does not want redemption.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-010.htm#MortRedempteur EMV 49]</ref>
* Who am I? The Expected, the Promised, the Redeemer.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-022.htm#Redempteur EMV 59]</ref>
* The garden of the Redeemer is the earth and the lilies are its [[Children, Childhood|children]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-027.htm#Jardin EMV 64]</ref>
* Redemption and [[Incarnation]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-093.htm#IncarnationR%C3%A9demption EMV 126]</ref>
* It is the secret of the Redeemer and the [[Co-redeemer, Victim Soul, Reparative Soul, Host, Victimal Gift|redeemers]]: to have [[Perseverance, Patience|patience]], [[Goodness, Good|kindness]], constancy, and [[To Pray, Prayer, Supplication|prayer]]. Nothing more.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-102.htm#Redempteur EMV 135]</ref>
* [[To Pray, Prayer, Supplication|Priestly prayer]] for the Redemption of [[Man, Humanity, Human|humanity]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-015.htm#R%C3%A9demption EMV 155]</ref>
* [[Aglae]] tells [[Virgin Mary|Mary]] the [[Path, way|path]] of redemption of her [[Life, Living|life]] of [[Sin, Fault, Blasphemy|sin]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2003/03-028.htm#Cor%C3%A9demptrice EMV 168]</ref>
* Invocation of the [[Apostles|apostle]] [[John of Zebedee the Apostle|John]] for the universal redemption of [[Man, Humanity, Human|men]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-012.htm#Pri%C3%A8re EMV 324]</ref>
* "Fiat!" said the [[God|Most High]], and the world existed. "Fiat!" will say the Redeemer and the world will be redeemed.<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-030.htm#R%C3%A9demption EMV 342]</ref>
* It is strange this stubbornness, this mental impotence even among the best of those who [[Following Jesus|follow]] [[Jesus]] to understand his greatest [[Mission]]... Everything is true from what the sacred Books bear, except this: that the Messiah must [[Pain, Suffering, To Suffer|suffer]] and die, and be [[Victory, Triumph, To Overcome|overcome]] by men.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-174.htm#SouffranceMessie EMV 479]</ref>
* Redemption will act until the end of ages. Christ will not be inactive for a single moment.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-196.htm#R%C3%A9demption EMV 500]</ref>
* Truly, I tell you that [[Virgin Mary|She]] is already redeeming. Do you know what it means to redeem?<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-208.htm#Racheter EMV 511]</ref>

=== Expiation of sins ===

* (Jesus) I will have all the [[Original sin, original fault|sins]] committed from [[Adam and Eve, New Eve|Adam]] until this hour, and from this hour until the end of ages. I will expiate all [[Sin, Fault, Blasphemy|sins]] of men.<ref>[https://www.maria-valtorta.org/Publication/TOME%2004/04-130.htm#R%C3%A9demption EMV 267]</ref>
* This must be and will be... so that, by my pain of [[Betrayal, To Betray, Denunciation|betrayal]] all the [[To Lie, Lies, False Testimonies|lies]] are annulled, as by my pain of being sold all [[Avarice|avarices]] are expiated, as by my tearing from blasphemy all [[Blaspheme|blasphemies]] are repaired, and for those who are not [[To Believe|believed]] [[Faith, conviction|faith]] be given to those who are and will be faithless, as by my torture all the faults of the [[Flesh, meaning|flesh]] are [[Purification|purified]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2005/05-005.htm#R%C3%A9demption EMV 317]</ref>
* The [[Jesus|Son of man]] will taste all the bitterness of past, present, and future sins, up to the last sin, in his [[The Spirit|spirit]], before being the Redeemer.<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-181.htm#Expiation EMV 486]</ref>
* As I did for all men, so a [[Virgin Mary|Woman]] will obtain for [[Woman|Women]], in a special way, [[Grace]] and redemption."<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-208.htm#Coredemption EMV 511]</ref>

== In fundamental Christian texts ==

=== In the Bible ===

* Accept the words of my mouth and the murmur of my [[Heart]], without cease before you, [[The Divine Name|Yahweh]], my rock, my '''redeemer'''!<ref>[https://aelf.org/bible/Ps/19 Psalm 19,14]</ref>
* They remembered: [[God]] their rock, God the Most High, their '''redeemer'''!<ref>[https://aelf.org/bible/Ps/78 Psalm 78, 35]</ref>
* Thus says Yahweh, your '''redeemer''', the Holy One of [[Israel, Jewish people|Israel]]. Because of you I have sent someone to Babylon, I have broken all the locks, and the Chaldeans will turn their cries into laments.<ref>[https://aelf.org/bible/Is/43 Isaiah 43,14]</ref>
* Thus says Yahweh, king of Israel, Yahweh Sabaoth, his '''redeemer''': I am the first and I am the last; apart from me, there is no [[Idols, deities, idolater|God]].<ref>[https://aelf.org/bible/Is/44 Isaiah 44,6]</ref>
* Thus says Yahweh, your '''redeemer''', who formed you from the womb: I am Yahweh, who made all things, who alone stretched out the heavens, firmed the earth, with no one else with me.<ref>[https://aelf.org/bible/Is/44 Isaiah 44,24]</ref>
* Our '''redeemer''', Yahweh Sabaoth is his name, the Holy One of Israel, said:<ref>[https://aelf.org/bible/Is/47 Isaiah 47,4]</ref>
* Thus says Yahweh your '''redeemer''', the Holy One of Israel: I am Yahweh your God, I teach you for your good, I lead you in the way you should go.<ref>[https://aelf.org/bible/Is/48 Isaiah 48,17]</ref>
* Thus says Yahweh, the '''redeemer''', the Holy One of Israel, to the one who is despised, abhorred by the nation, the slave of the Tyrians: kings will see and rise up, princes will see and bow down, because of Yahweh, who is faithful, the [[Saint, Holiness, Sanctification|Saint]] of Israel who chose you.<ref>[https://aelf.org/bible/Is/49 Isaiah 49,7]</ref>
* To your oppressors I will feed their own flesh; they shall be drunk with their own blood as with new wine. And all [[Flesh, meaning|flesh]] shall know that I, Yahweh, am your savior, your '''redeemer''', the Mighty One of Jacob.<ref>[https://aelf.org/bible/Is/49 Isaiah 49,26]</ref>
* Your creator is your husband; Yahweh Sabaoth is his name, the Holy One of Israel is your '''redeemer''', he is called the God of all the earth.<ref>[https://aelf.org/bible/Is/54 Isaiah 54,5]</ref>
* Overflowing with [[Anger, Anger of God|wrath]], for a moment I hid my face from you. In eternal [[Love, Charity, To Love|love]], I have had [[Pity, Mercy, Compassion|compassion]] on you, says Yahweh, your '''redeemer'''.<ref>[https://aelf.org/bible/Is/54 Isaiah 54,8]</ref>
* Then a '''redeemer''' will come to Zion, for those who turn from their sin, in Jacob. Oracle of Yahweh.<ref>[https://aelf.org/bible/Is/59 Isaiah 59,20]</ref>
* You shall suck the milk of nations, you shall suck the [[Rich, Riches, Treasure|riches]] of kings. And you shall know that I am Yahweh who saves you, your '''redeemer''', the Mighty One of Jacob.<ref>[https://aelf.org/bible/Is/60 Isaiah 60,16]</ref>
* Yet you are Our Father. If Abraham did not know us, and Israel does not acknowledge us, you, Yahweh, are Our Father, our '''redeemer''', your name from of old.<ref>[https://aelf.org/bible/Is/63 Isaiah 63,16]</ref>
* But their '''Redeemer''' is strong, Yahweh Sabaoth is his name. He will take up their cause to give rest to the land, but to make the inhabitants of Babylon tremble.<ref>[https://aelf.org/bible/Jr/50 Jeremiah 50,34]</ref>

== In the Catechism of the Catholic Church ==

=== Salvation ===

* The necessity of faith: To Believe in Jesus Christ and in the One who sent him for our salvation is necessary to obtain this salvation.<ref>[https://www.maria-valtorta.org/Ressources/0142-0184.htm#CEC0161 CEC 161]</ref>
* "The whole history of salvation is nothing other than the history of the way and the means by which the one true and unique God, Father, Son, and [[Holy Spirit, Paraclete, Spirit|Holy Spirit]], reveals Himself, reconciles, and unites men who turn away from sin.<ref>[https://www.maria-valtorta.org/Ressources/0198-0267.htm#CEC0234 CEC 234]</ref>
* It is for man that heaven and earth and the sea and the whole of creation exist, and it is to his salvation that God has attached so much importance that He did not even spare His only Son for him.<ref>[https://www.maria-valtorta.org/Ressources/0325-0421.htm#CEC0358 CEC 358]</ref>
* Jesus is the Savior of all men; all need salvation and salvation is offered to all thanks to the [[Christ, Messiah, Christianity, Parousia|Christ]].<ref>[https://www.maria-valtorta.org/Ressources/0325-0421.htm#CEC0389 CEC 389]</ref>
* "As the fault of one brought condemnation on all men, so the act of righteousness of one (that of Christ) brings justification that gives life to all."<ref>[https://www.maria-valtorta.org/Ressources/0325-0421.htm#CEC0402 CEC 402]</ref>
* In Jesus, God thus sums up all his history of salvation in the Confession of men.<ref>[https://www.maria-valtorta.org/Ressources/0422-0483.htm#CEC0430 CEC 430 sq]</ref>
* The [[Virgin Mary]] "cooperated in the salvation of men with her free faith and obedience.".<ref>[https://www.maria-valtorta.org/Ressources/0484-0570.htm#CEC0511 CEC 511]</ref>
* The promise made to Abraham inaugurates the economy of salvation.<ref>[https://www.maria-valtorta.org/Ressources/0683-0747.htm#CEC0705 CEC 705]</ref>
* God’s intention is the salvation of men, and it is called the [[Church]].<ref>[https://www.maria-valtorta.org/Ressources/0748-0810.htm#CEC0760 760 sq]</ref>
* It is through the one Catholic Church of Christ, which is the "universal means of salvation," that the fullness of the means of salvation can be obtained.<ref>[https://www.maria-valtorta.org/Ressources/0811-0870.htm#CEC0816 CEC 816 sq]</ref>
* "Outside the Church there is no salvation."<ref>[https://www.maria-valtorta.org/Ressources/0811-0870.htm#CEC0845 CEC 845 sq]</ref>
* The union of Mary with her Son in the work of salvation is manifest from the moment of the [[Incarnation|virgin conception]] of Christ until his death.<ref>[https://www.maria-valtorta.org/Ressources/0946-0975.htm#CEC0964 CEC 964]</ref>
* The [[Priest, Pastor, Spiritual Guide|priests]] and the Sacraments are pure instruments which our Lord Jesus Christ, the sole author and dispenser of our salvation, wishes to use well to erase our iniquities and give us the [[Grace]] of justification.<ref>[https://www.maria-valtorta.org/Ressources/0976-1065.htm#CEC0987 CEC 987]</ref>

[[Category:Themes]]

==Notes and references==

Ramah (Judea)

2026-04-27T04:48:50Z

Mloparco: Translated from French wiki via n8n automation

[[File:Rama.webp|thumb|Ramah (Judea).]]
The village of [[Thomas the Apostle|Thomas]].

==Inhabitants or natives==
[[Thomas the Apostle|Thomas]] the apostle, his sister, his bWater-brother, his [[Parents, Father, Mother|father]] and his [[Family]], [[Nicodemus]] the Sanhedrist have a property there.

==Description==
A gently sloping secondary road leads them to the very low small hill on which Ramah (Judea) is located.

It is a Gospelized village devoted to Jesus, as Thomas specifies when it comes to finding a refuge near [[Jerusalem]] which has become hostile: "Ramah (Judea) too..." says Thomas, who is attached to his town. "My father and my bWater-brother have thought of You with Nicodemus."<ref>[https://www.maria-valtorta.org/Publication/TOME%2007/07-183.htm EMV 488].</ref>

==Notable facts==
[[Jesus]] gives the parable of the number of the elect (the narrow gate) there.<ref>[http://www.info-bible.org/lsg/40.Matthieu.html#7.13 Matthew 7:13-14] ; [http://www.info-bible.org/lsg/42.Luc.html#13.23 Luke 13:23-35] ; [https://www.maria-valtorta.org/Publication/TOME%2005/05-053.htm#PorteEtroite EMV 363].</ref>

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

Ramah (Judea) means "height" - Ramah (Judea) of Benjamin is located about ten km north of Jerusalem. Today Er-Ram (Ramot polin). It is a suburb of greater Jerusalem.

To be distinguished from Ramah (Judea) of Samuel the prophet (Ramah (Judea)taim) later becoming [[Arimathea]] or from [[Ramoth-Gilead|Ramot]], a city of Gilead.

==Where is it mentioned in the work?==
<blockquote>[https://www.maria-valtorta.org/Publication/TOME%2005/05-053.htm EMV 363] [https://www.maria-valtorta.org/Publication/TOME%2007/07-183.htm EMV 488] [https://www.maria-valtorta.org/Publication/TOME%2007/07-184.htm EMV 489] [https://www.maria-valtorta.org/Publication/TOME%2008/08-024.htm EMV 563] [https://www.maria-valtorta.org/Publication/TOME%2008/08-027.htm EMV 566] [https://www.maria-valtorta.org/Publication/TOME%2008/08-043.htm EMV 582] [https://www.maria-valtorta.org/Publication/TOME%2010/10-014.htm EMV 628]</blockquote>

==Learn more about this place==
The palm tree where the [[To Judge, Judges, Judgment|judge]] the [[Prophet, Prophecies|prophetess]] Deborah sits is located between this town and the nearby town of [[Bethel]].<ref>[http://www.info-bible.org/lsg/07.Juges.html#19.13 Judges 19:13].</ref>

==Explore==
{{#widget:MapEN|marker_lat=31.858280257824436|marker_lng=35.229933875953236|zoom=7}}

==Notes and references==
<references />
[[Category:Places]]

Purification

2026-04-27T04:48:47Z

Mloparco: Translated from French wiki via n8n automation

{{See also|See also:|Pure, Purity, Impure, Impurity}}
[[File:Stella-Présentation de Jésus au temple.jpg|thumb|Presentation of [[Jesus]] at the [[Temple]], with [[Simeon, the prophet of Jerusalem|Simeon]].]]
Purification relates to the ritual practices of the [[Israel, Jewish people|Jews]]: Purification of the [[Woman]] who has given birth, of persons who have touched a [[Agony, Death|dead person]] or something considered impure, etc. But [[Jesus]] also speaks about it regarding the different stages of the Purification of [[Sinner (male and female)|sinners]], that is to say, the return to [[Grace]].

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

=== Religious rite (presentation at the Temple) ===

* Purification of [[Anne of Aaron, mother of the Virgin Mary|Anne]] and presentation of [[Virgin Mary|Mary]] at the [[Temple]]<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-009.htm EMV 6]</ref>
* Purification of [[Elizabeth, mother of John the Baptist|Elizabeth]] and presentation of [[John the Baptist]] at the Temple<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-040.htm EMV 25]</ref>
* Purification of Mary and presentation of [[Jesus]] at the Temple<ref>[https://www.maria-valtorta.org/Publication/TOME%2001/01-053.htm EMV 32]</ref>

=== Purification (becoming pure) ===

* The three stages of Purification or return to [[Grace]].<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-043.htm#TroisPurifications EMV 79]</ref>
* ([[Mary of Magdala (Magdalene)]]) is not [[Virgin Mary|the Pure]] one who can touch without contaminating the [[Jesus|Son]] ([[Resurrection, The Resurrected|resurrected]]) who returns to the [[God|Father]]. She still has much to purify by [[Penance, fasting|penance]], but her [[Love, Charity, To Love|love]] deserves this [[Reward|reward]]<ref>[https://www.maria-valtorta.org/Publication/TOME%2010/10-006.htm#Toucher EMV 620]</ref>
* I have told you how man purifies himself by a [[Repentance, Remorse|repentance]] that is [[Humility, humble|humble]] and [[Truth, sincerity|sincere]]. There is no [[Sin, Fault, Blasphemy|sin]] that [[God]] does not [[Forgiveness, to Forgive|forgive]] if the [[Sinner (male and female)|sinner]] is truly repentant. Have [[Faith, conviction|faith]] in the [[Goodness, Good|Divine Goodness]]. If you could come to understand what this Goodness is, even if you had upon you all the sins of the [[World, society, the Earth, the universe|world]], you would not flee far from God, but rather you would run to His feet because only the Most Good can forgive what [[Man, Humanity, Human|man]] does not forgive.<ref>[https://www.maria-valtorta.org/Publication/TOME%2002/02-099.htm#CEV13203 EMV 132.3]</ref>

== In other works by Maria Valtorta ==

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

*[https://www.maria-valtorta.org/Quaderni/430423.htm '''Catechesis of April 23''']: The first time, to Save the [[World, society, the Earth, the universe|Earth]], my Father sent His purifying Waters; the second time, He sent a bath of [[Sacrifice, Blood of Christ|blood]], and what blood!<ref>[https://www.maria-valtorta.org/Quaderni/430423.htm Catechesis of April 23, 1943]</ref>

[[Category:Themes]]

== Notes and references ==
<references />