Jesus

See also: Face and appearance of Jesus.

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Drawing of Jesus by Lorenzo Ferri according to the indications of Maria Valtorta. Source: documentary collection of the Maria Valtorta Heir Foundation.

- "Your name."
- "Jesus of Joseph of Nazareth of Jacob of the race of David, and of Mary of Joachim of the race of David and of Anne of Aaron, Mary, the Virgin whose marriage was celebrated in the Temple, because she was an orphan, by the High Priest, according to the Law of Israel."

Jesus, true God and true man

At the Feast of Tabernacles (Sukkot) of the third year of public life, Jesus' reputation is at its peak. The declared hostility of the Temple as well. "Who is he really?" is the debate among the crowd.

"The Messiah will be a being of mystery, but this Jesus we know. So he is not the Messiah".

Jesus replies: "Do you know me?" and delivers an important discourse on his divine and human nature. This is certainly not the first time Jesus reveals his nature, but it is the most complete and explicit. Its depth is such that Maria Valtorta admitted to grasping its importance, but not its full content.

A life rooted in history

He is 30 years old at the beginning of his public life which corresponds to the year 27 or 28 AD if one refers to the Jews' response: "It took forty-six years to build this temple."- Yet, the Temple was begun by Herod the Great in the eighteenth year of his reign. We know this from Flavius Josephus. That is, in 19 BC.    

Birth: "I am the Eternal Encenia, Peter. "Do you know that I was born precisely on the 25th of the month of Casleu (Kisleu)?" This day is the Festival of Light (Hanukkah), whose celebrations last for eight days.
Jesus was born in Bethlehem Ephrathah (of Judea).- "(...) the Mother, who was about to give birth, came, by order of Caesar Augustus, on the notice of the imperial delegate, Publius Sulpicius Quirinius, while Sentius Saturninus was governor of Palestine. The notice ordered a census of all inhabitants of the Empire (while the world was at peace). Those who were not slaves had to go to their place of origin to register in the Empire's records.

Joseph, spouse of the Mother, was of the race of David and likewise the Mother. Obeying this notice, they left Nazareth to come to Bethlehem, cradle of the royal line. The inn and other lodgings being full, they only found a sort of poor cave to shelter. The weather was cold..."
Jesus is born. He then receives the adoration of the twelve shepherds on the night of his Nativity, then a year later from the Magi.

By the testimony of Gamaliel we know that the year of his profession of faith (Bar Mitzvah) during Passover of the ninth year, around 14 Nisan, the winter had been exceptionally cold, but followed by an exceptional harvest. The year was then 13 months (Veadar).

Drawing of Jesus at age twelve by Lorenzo Ferri according to the indications of Maria Valtorta. Source: documentary collection of the Maria Valtorta Heir Foundation.

Note that Jesus is indeed "son of David" according to flesh, by the lineage of his grandfather Joachim. This corresponds to the angel's attestation at the Annunciation: "The Lord God will give him the throne of David his father". It is often thought that this lineage refers only to his "father" Joseph. Not so: the belonging of Joseph AND Mary to the royal line is one of the reasons for their marriage. Maria Valtorta, like other visionaries, confirms this.          

At twelve full years old, Jesus holds a discussion in the Temple about the Messiah with the greatest theologians of the time: Hillel the liberal, his grandson Gamaliel who will become a late disciple and Shammai the rigorist.    

After the death of his father Joseph, he resumes the carpenter's trade: "I worked up to fourteen hours a day without feeling any pain." Later, he will practice this trade episodically: to save a widow of Capernaum from bankruptcy or to repair furniture in Nazareth.

Character and appearance

Maria Valtorta describes Jesus' appearance at various stages: on earth – resurrected – during the dictations – in Paradise: See also: Face and appearance of Jesus.

Anne gave her height to her grandson and the darker ivory color of the skin. Tall, "blond, with long combed hair, ivory white complexion, sky-blue eyes (light blue), simple but majestic clothing".        

"This is the beautiful voice, which cannot be confused with another, full, sonorous, peaceful, expressive, clear, manly, gentle and penetrating".

"It is Jesus who intones with his powerful and very beautiful light baritone voice that brings out tenor vibrations."

His appearance and character are described by Maria Valtorta following her visions of Jesus’ life, notably chapter 243. But in addition to these visions, she sees and observes him when he appears in her room to talk to her and dictate catecheses:

"Jesus is here, in his ordinary white wool garment, a white leaning toward ivory, so different in weight and shade from the brilliant garment that seems made of immaterial linen, so white it seems to be made of threads of light, which covers him in Heaven. He is here with his beautiful long slender hands, ivory white, with his beautiful elongated pale face where his commanding and gentle dark sapphire eyes shine between thick lashes of a sparkling chestnut with reddish blond highlights. He is here with his beautiful long blond and soft hair, reddish blond brighter in the highlighted parts and darker in the shadows."

Jesus is rooted in a culture: his Galilean speech is recognizable. He is also very sensitive to nature and creation:

"Genesis lives in nature." "I love children as I love flowers because they are pure and without malice."

Here is also his act of thanks on the evening of his first anniversary of Public Life, as he contemplates the beauty of a garden:

"I bless you, Father Holy, for this perfection and for the joy you have given me!"

He sleeps little. Walking and preaching by day, praying often much of the night, Jesus seems unaffected by hunger, thirst, heat, cold, or the rigor of seasons.

One can read his description during the Transfiguration, in the third year of his public life.       

The appearance of the resurrected Jesus is described according to his appearances:

• On the morning of the Resurrection, at the tomb:

  "Jesus is very different from what thought can recall, he is in full form, without wounds or blood, but only dazzling with light that flows from the five wounds and comes out from all the pores of his skin. (...) the rays that emanate from the hands and feet crown him with blades of light, from the head wreathed with a diadem made of countless wounds from the crown of thorns that no longer bleed but only shine, down to the edge of the garment when, opening his crossed arms over his chest, he reveals the brightly luminous area that shines through his clothes giving it the brilliance of a sun at heart level. Then, it is truly the "Light" that has taken body.
  It is not the weak earthly light, nor the poor shine of stars or the sun. It is the Light of God: all paradisiacal splendor gathers in one Being and gives him an inconceivable azure blue in the eyes, golden fires as hair, pure and angelic whites for clothing and colors and, indescribable by human words (...) the love of God, the love for God, that is the Light that is the resurrected Christ and gives him form."

• To his mother the Virgin Mary:

  "Mary, who was startled by the noise and looks up to see what wind opened the shutters, sees her Son radiant: beautiful, infinitely more beautiful than he was before he suffered, smiling, alive, brighter than the sun, dressed in a white that seems woven light, and approaching her (...) And with a cry she throws herself around his neck, embraces and kisses him, laughing through her tears. She kisses his forehead where there are no longer wounds, his head no longer disheveled nor covered with blood, his dazzling eyes, his healed cheeks, his mouth no longer swollen. Then she takes his hands and kisses the back and palm, on the radiant wounds, and suddenly bends to his feet, uncovers them from beneath his garment of splendor and kisses them. (...)"

• To the apostles:

  "Look. These are real hands and real wounds. See how this mark is that of the nail? Yes, it is really Me and not a ghost. Touch me. Ghosts have no bodies. I have real flesh on a real skeleton.” He puts his hand on John’s head who dared to come near Him: "Feel? It is warm and heavy.” He breathes on his face: "And this is breath.” (...)
  Jesus offers food and eats and gives each a little of what he eats. And he looks at them, so good but so majestic, that they are paralyzed. (...) Jesus seems to emit light while having Flesh similar to ours."

• To the apostles and Thomas returned:

  "Jesus' body is first formed of light lines, like I see in Heaven the Father and holy angels: immaterial. Then he materializes more and more until taking fully the aspect of a real body, that of his divine glorified body. (...) Jesus is dressed in white, as when he was resurrected and appeared to his Mother. Very beautiful, affectionate and smiling, he keeps his arms along his body, slightly apart, with hands toward the earth and palms facing the apostles. The wounds in the hands look like two diamond stars from which come out two very vivid rays.
  I do not see his feet, covered by his garment, nor his side. But the fabric of his garment, which is not earthly, lets light pass where it covers the divine wounds. At first, it seems that Jesus is only a body of lunar clarity but then, as he materialized appearing outside the halo of light, he shows the natural colors of his hair, eyes, and skin. It is Jesus, in sum, Jesus-man-God, but more solemn now that he is resurrected." (...)
  And when he shows his wounds to Thomas: "The light no longer comes out of the wounds since, leaving his lunar light halo, he began to walk like a mortal man, so that the wounds appear in their bloody reality: two irregular holes - the left one goes to the thumb - that pierce a wrist and a palm at their base, and a long cut which in the upper side slightly forms a circumflex accent on his side."

• During his Ascension:

  "Jesus is standing on a large stone that protrudes slightly, all white amid the green grass of a clearing. He is flooded with sunshine, which makes his white garment like snow and makes his hair shine like gold. His eyes shine with divine light. He opens his arms in an embrace gesture. He seems to want to embrace all the multitudes of the earth that his spirit sees represented in this crowd. (...)
  He transfigures into beauty. How beautiful he is! More beautiful than on the Thabor. Everyone falls to their knees to worship him. While already lifting from the stone where he is standing, he looks one last time for his Mother’s face, and his smile reaches a power that no one will ever be able to render… It is his last farewell to his Mother.
  He rises, rises… The sun, freer now to embrace him, since no foliage, even light, intercepts its rays, shines with its brightness on the God-Man who ascends with his very holy body to Heaven, revealing his glorious wounds that shine like vivid rubies.
  The rest is a pearl-like light smile. It is truly the Light manifesting itself for what it is, at this last moment as on the night of the Nativity. Creation sparkles with the light of Christ ascending. Light surpassing that of the sun… Supernatural and blissful Light… Light descending from Heaven to meet the Light rising… And Jesus Christ, the Word of God, disappears from human sight in an ocean of splendors…"

His public life

The three years of public life mark the three blows of the Redemption of Humanity. In, Jesus distinguishes three faces for the three years of his public life: "At the beginning, the Master dominated; Now, the Savior is revealed. The end will have the face of the Redeemer".

The first year, that of the Master, begins with his Baptism, his retreat in the desert. It is the year of recruiting his future apostles and main disciples. He is rejected by the greats of Judea. It ends with communal life with his apostles at Belle-Eau, where he gives his first series of teachings (the Decalogue) (EMV 118 to EMV 132).  

The second year, the year of the Savior, sees a breaking discourse with the Pharisees pronounced at Caesarea Maritima and the formation of a group of women disciples, who will become the 12 holy women who will follow him to Calvary (EMV 150 to EMV 157).

It is the year of the great teaching of the Sermon on the Mount, the Beatitudes (EMV 169 to EMV 174) which truly founds all his teaching as Savior (beginning of Adar). "I, who am the Christ, constantly pray to have the strength against Satan." (EMV 183 to EMV 251 / EMV 252).

Hostility grows against Him. Judas radicalizes and begins to betray: once during a stay in Nazareth, then by denouncing "undesirable" persons from Jesus’ entourage (John of Endor, Sintica). This forces the exile to Antioch of the concerned persons. They will found the Christian community of this city.

The third year, the year of the Redeemer, is marked by a journey for a few apostles. Judas and Thomas have been sent away under the guise of the Hanukkah festivities. Judas, during this winter period, will begin an actual manhunt to find the "fugitives," while Thomas will evangelize his region, Ramah in Judea. Jesus transfigures as Redeemer: he founds his Church by appointing Peter, then reveals himself during the Transfiguration on Mount Tabor.

Shortly before the third Passover, Jesus performs the second multiplication of loaves. He then reaches a peak of popularity and yet pronounces a radical breaking discourse: that on the Bread of Life, which splits the group following him into two: a small number who remain faithful, and a mass which will now join the cohort of those hostile to him. Judas, despite short periods of improvement, becomes increasingly demonized and more openly so. Jesus spends a very hard period of fasting and prayer at Achzib to try to redeem him: in vain.

Thus Jesus, in this backdrop of great hostility and great fidelity, will be able to say: "hatred and love push me to accomplish my destiny." During the third Pentecost, an important event occurs: the breaking discourse with Pharisaic hypocrisy at the banquet of Elchas: “Woe to you Pharisees, hypocrites” ... (--). From then on, the scenario leading to the Passion is set: Pharisees' will to kill Jesus, and decision to ensnare Judas. Must Jesus save himself? No, Jesus replies to Lazarus: "I must save."    

Miscellaneous: The crown of the Passion was made of nabaca thorns, the Palestinian jujube tree.

His name

Latin name, derived from Greek "Iêsous," itself from Hebrew "Yeshua," a late form of "Yehoshua," i.e., Joshua: "The Eternal is salvation or God saves." One of the pronunciations of Jesus may have been Jesaï if one believes the name given to a little child, and Mary's reflection in.  

In the Book of Azarias, the angel explains the Hebrew name of Jesus "Yehoshua":

"Being Jesus Christ, has he ceased to be God? No, he has not ceased to be, but he went to assume human nature, becoming truly man to be the Savior, that is Yehoshua. Scholars explain it means Savior. But, my soul, it also means something much more powerful! Contemplate and compare the name of the Son of Mary with the name of God as the Hebrews said it. They have the same root to mean the same origin and the same nature. Jesus therefore means God, still God. And it also means Savior by its second part: Oshua. However, his ancestry, more precisely his origin in God the Father, is confirmed by the root of the name."

Yehoshua is a contraction of "Yeho" (יְהוֹ) representing the name of God (יהוח) and of "shua" (שוע) meaning "a cry for help!" i.e., a cry uttered by someone asking to be helped.

In "The Gospel as it was revealed to me"

Key passages

• Power of the name of Jesus.
• The divine nature of Jesus.
• Jesus openly declares himself Son of God in the Jerusalem Temple.
• Portrait of Jesus.
• In the beginning was the Word.
• 2nd apologue of the fable against Abimelech related to the destiny of Jesus.
• How Judas sees in Jesus a Messiah with a human face.
• But the people, what do they say I am? And how do they define the Son of Man?
• Long live Jesus, because Jesus means "Savior". And it is I who save you. I save you all, rich and poor, children and elders, Israelites and Gentiles, all, provided you want to give me the will to be saved. Jesus is for all.
• "Tell us then who you are, from your mouth of truth and justice" - "Have I not told you many times who I am? It has been almost three years that I have told you, and before Me John told you at the Jordan and the Voice of God came from the Heavens."

All the appearances and mentions of Jesus

Mary’s childhood: EMV 1 EMV 3 EMV 4 EMV 5 EMV 6 EMV 7 EMV 10 EMV 13

The Nativity cycle: EMV 17 EMV 17 EMV 29 EMV 29 EMV 30 EMV 30 EMV 31 EMV 31 EMV 32 EMV 32 EMV 33 EMV 34 EMV 34 EMV 35 EMV 35 EMV 36 EMV 36

The youth of Jesus: EMV 37 EMV 37 EMV 38 EMV 39 EMV 39 EMV 40 EMV 41 EMV 41 EMV 42 EMV 42 EMV 43      

Preparation for Public Life: EMV 44 EMV 44 EMV 45 EMV 45 EMV 46

Call of the first apostles: EMV 46 EMV 47 EMV 47 EMV 49 EMV 49 EMV 50 EMV 51 EMV 52 EMV 52 EMV 53 EMV 54 EMV 55 EMV 56

Start of apostolate in Galilee: EMV 57 EMV 58 EMV 59 EMV 60 EMV 61 EMV 62 EMV 63 EMV 64 EMV 65

Apostolic journey in Judea: EMV 66 EMV 67 EMV 68 EMV 69 EMV 70 EMV 70 EMV 71 EMV 72 EMV 73 EMV 74 EMV 75 EMV 76 EMV 77 EMV 78 EMV 79 EMV 80 EMV 81 EMV 82 EMV 83 EMV 83 EMV 84 EMV 85 EMV 86

Selection of the last apostles: EMV 87 EMV 88 EMV 89 EMV 90 EMV 91 EMV 92 EMV 93 EMV 94 EMV 95 EMV 96 EMV 97

The last shepherds: EMV 98 EMV 99 EMV 100 EMV 101 EMV 106 EMV 102 EMV 103 EMV 104 EMV 105 EMV 105 EMV 106 EMV 107 EMV 108 EMV 109

In Judea before communal life: EMV 110 EMV 111 EMV 112 EMV 113 EMV 114 EMV 115 EMV 116 EMV 117 EMV 118

Teachings on the Ten Commandments: EMV 119 EMV 120 EMV 121 EMV 122 EMV 123 EMV 124 EMV 125 EMV 126 EMV 127 EMV 128 EMV 129 EMV 130 EMV 131 EMV 132

Year-end festivals: EMV 133 EMV 134 EMV 135 EMV 136 EMV 137 EMV 138 EMV 139 EMV 140  EMV 141 EMV 142

The Samaritan woman: EMV 143 EMV 144 EMV 145 EMV 146 EMV 147 EMV 148 EMV 149

Women’s apostolate: EMV 150 EMV 151 EMV 152 EMV 153 EMV 154 EMV 155 EMV 156 EMV 157 EMV 158

In Galilee, selection of apostles: EMV 159 EMV 160 EMV 161 EMV 162 EMV 163 EMV 164 EMV 165 EMV 166 EMV 167 EMV 168

Sermon on the Mount: EMV 169 EMV 170 EMV 171 EMV 172 EMV 173 EMV 174 EMV 175 EMV 176

Apostolate in Galilee: EMV 177 EMV 178 EMV 179 EMV 180 EMV 181 EMV 182 EMV 183 EMV 184 EMV 185 EMV 185 EMV 186

Second Paschal journey: EMV 187 EMV 188 EMV 189 EMV 190 EMV 191 EMV 192 EMV 193 EMV 194 EMV 195 EMV 196 EMV 197 EMV 198 EMV 199 EMV 200 EMV 201 EMV 202 EMV 203

Apostolate in Judea: EMV 204 EMV 205 EMV 206 EMV 206 EMV 207 EMV 208 EMV 209 EMV 210 EMV 211 EMV 212 EMV 212 EMV 214 EMV 215

Apostolate in Philistia: EMV 216 EMV 217 EMV 218 EMV 219 EMV 220 EMV 221 EMV 222 EMV 223 EMV 224 EMV 225

Conversion of Mary Magdalene: EMV 226 EMV 228 EMV 229 EMV 230 EMV 231 EMV 232 EMV 233 EMV 234 EMV 235 EMV 236 EMV 236 EMV 236 EMV 237 EMV 238 EMV 239 EMV 240 EMV 241 EMV 242 EMV 243 EMV 244 EMV 245 EMV 246 EMV 247 EMV 248 EMV 249 EMV 250 EMV 251 EMV 252 EMV 253 EMV 254 EMV 255

Sending of apostles and disciples on mission: EMV 256 EMV 257 EMV 258 EMV 259 EMV 260 EMV 261 EMV 262 EMV 263 EMV 264 EMV 265 EMV 266 EMV 267 EMV 268 EMV 269 EMV 270 EMV 271 EMV 272 EMV 273 EMV 274 EMV 274 EMV 275 EMV 276 EMV 277 EMV 278 EMV 279 EMV 280

Perea, Galaad and Trachonitide: EMV 281 EMV 282 EMV 283 EMV 284 4.149 - EMV 286 EMV 287 EMV 288 4.153 EMV 290 EMV 291 EMV 292 EMV 293 EMV 294 EMV 295 EMV 296 EMV 297 EMV 298 EMV 298 EMV 299 EMV 299 EMV 300 EMV 301 EMV 302

Year-end celebrations in Nazareth: EMV 303 EMV 304 EMV 305 EMV 306 EMV 307 EMV 308 EMV 309 EMV 310 EMV 311 EMV 312

The disciples’ journey to Antioch: EMV 313 EMV 314 EMV 315 EMV 316 EMV 317 EMV 318 EMV 325 EMV 326

Phoenicia and Upper Galilee: EMV 327 EMV 328 EMV 329 EMV 330 EMV 331 EMV 332 EMV 333 EMV 334 EMV 335 EMV 336 EMV 337 EMV 338 EMV 339 EMV 340 EMV 341 EMV 342 EMV 343 EMV 344 EMV 345 EMV 346 EMV 347

The Transfiguration and the Bread of Heaven: EMV 348 EMV 349 EMV 350 EMV 351 EMV 352 EMV 352 EMV 353 EMV 353 EMV 354 EMV 355 EMV 356 EMV 357 EMV 358 EMV 359 EMV 360 EMV 361 EMV 362 EMV 363

The penultimate Passover: EMV 364 EMV 365 EMV 366 EMV 367 EMV 368 EMV 369 EMV 370 EMV 371 EMV 372 EMV 373 EMV 374 EMV 375 EMV 376 EMV 377 EMV 378 In Judea: EMV 379 EMV 380 EMV 381 EMV 382 EMV 383 EMV 384 EMV 385  

Farewell in Judea: EMV 386 EMV 387 EMV 388 EMV 389 EMV 390 EMV 391 EMV 392 EMV 393 EMV 394 EMV 395 EMV 397 EMV 398 EMV 399 EMV 400 EMV 401 EMV 402 EMV 403

Plain of Sharon: EMV 404 EMV 405 EMV 406 EMV 407 EMV 408 EMV 409 EMV 410 EMV 411 EMV 412

Pentecost, Decapolis, and Plain of Esdraelon: EMV 413 EMV 414 EMV 415 EMV 416 EMV 417 EMV 417 6.108 EMV 418 EMV 419 EMV 420 EMV 421 EMV 422 EMV 423 EMV 424 EMV 425 EMV 426 EMV 427 EMV 428 EMV 429 EMV 430 EMV 430 EMV 431 EMV 432

Summer in Nazareth: EMV 433 EMV 434 EMV 435 EMV 436 EMV 437 EMV 438 EMV 439 EMV 440 EMV 441 EMV 442 EMV 443 EMV 444 EMV 445 EMV 446 EMV 447 EMV 448 EMV 449 EMV 450 EMV 451 EMV 452 EMV 453 EMV 454 EMV 455 EMV 456 EMV 457 EMV 458 EMV 459 EMV 460 EMV 461 EMV 462 EMV 463 EMV 464 EMV 464 EMV 465

In Syro-Phoenicia: EMV 466 EMV 467 EMV 468 EMV 468 EMV 469 EMV 470 EMV 471 EMV 475 EMV 473 EMV 473 EMV 474 EMV 475 EMV 475 EMV 476 EMV 477 EMV 478 EMV 479 EMV 480 EMV 481 EMV 482 EMV 483 EMV 484

The Feast of Tabernacles: EMV 485 EMV 486 EMV 487 EMV 488 EMV 489 EMV 490 EMV 491 EMV 492 EMV 493 EMV 494 EMV 494 EMV 495

In Moab and Judea: EMV 496 EMV 497 EMV 498 EMV 499 EMV 500 EMV 501 EMV 502 EMV 503 EMV 503 EMV 504 EMV 505 EMV 506 EMV 507 EMV 508 EMV 509 EMV 510 EMV 511 EMV 512 -EMV 513 EMV 514 EMV 515 EMV 516 EMV 517 EMV 518 EMV 519 EMV 520 EMV 521 EMV 522 EMV 523 EMV 524 EMV 525 EMV 526

The Dedication feast: EMV 527 EMV 528 EMV 529 EMV 530 EMV 531 EMV 532 EMV 533 EMV 534 EMV 536 EMV 537 EMV 538 EMV 539 EMV 540

The resurrection of Lazarus: EMV 544 EMV 545 EMV 546 EMV 547 EMV 548 EMV 548 EMV 549 EMV 550

The exile in Samaria: EMV 551 EMV 552 EMV 553 EMV 554 EMV 555 EMV 556 EMV 557 EMV 558 EMV 559 EMV 560 EMV 561 EMV 562 EMV 563 EMV 564 EMV 565 EMV 566 EMV 567 EMV 568 EMV 569 EMV 570 EMV 571 EMV 572 EMV 573 EMV 574 EMV 575

Return to Jerusalem: EMV 576 EMV 577 EMV 578 EMV 579 EMV 580 EMV 581 EMV 582 EMV 583 EMV 584 EMV 585 EMV 586      

EMV 601 EMV 106 EMV 477 EMV 603 EMV 603 EMV 587 EMV 588

Holy Week: EMV 589 EMV 590 EMV 591 EMV 592 EMV 593 EMV 594 EMV 595 EMV 596 EMV 597 EMV 598 EMV 599

Passion: EMV 600 9.20 EMV 602 EMV 604 EMV 604 EMV 605 EMV 605 EMV 606 EMV 607 EMV 608 EMV 609 EMV 610 EMV 611 EMV 612 EMV 612 EMV 614 EMV 615      

Resurrection Sunday: EMV 616 EMV 616 EMV 617 EMV 618 EMV 619 EMV 620 EMV 621 EMV 622 EMV 623 EMV 624 EMV 625

From Resurrection to Ascension: EMV 627 EMV 628 EMV 629 EMV 630 EMV 631 EMV 632 EMV 633 EMV 634 EMV 635 EMV 636 EMV 638 EMV 643 EMV 644 EMV 645 EMV 645 EMV 646 EMV 647 EMV 649 EMV 650 EMV 651 EMV 652

In other works by Maria Valtorta

Notebooks of 1943

• Dictation of December 29 : "I was able to compare well the two bodies and two faces (of Jesus and Mary), for they were near each other, on the right side of my bed, Jesus near my bedside, Mary to his right towards the foot of the bed. Mary was smaller by a whole head than her Son, so that the Virgin’s head was at the son's shoulder height who is very tall. She is much thinner than him, who has broad shoulders and a sturdy body without being fat. The complexion of the face an ivory white. Only the lips are accented in their color, stark against the colorless skin: the eyes, light blue for the Virgin, darker for the Son, and bigger. Dominating eyes, but so gentle! The hair lighter in the Mother, more vibrant in the Son, but always blonde tending toward copper, also fine, silky with waves ending in curls in Jesus […] Both have an elongated oval face, slim without bony features. Mary’s is more delicate, smaller, proportionate to the body. But the forehead, nose, mouth, shape of cheeks, the eye cut, smooth and rather lowered eyelid, are the same. Except, I repeat, Jesus’ eyes are larger and their gaze is that of a dominator. The hands, very white and tiny in Mary, are more manly in the Son and darker skinned, but their shape is very tapered in both compared to width."

Notebooks of 1944

• Catechesis of January 2 : "Maria, the life of the Christ is a teaching down to its most insignificant details, and I instruct you because I want you to know me and imitate me down to the smallest things."
• Catechesis of January 10 : Jesus in Paradise: "I saw Jesus. Not the Master Jesus 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. He was extraordinarily beautiful, vigorous, imposing, perfect, radiant. In his right hand – he was standing – he held his scepter, which is also his banner… But I assure you, if he did not look at me with love, I could not bear the brightness of his gaze and appearance. He truly is the King of terrible majesty spoken of."

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Historical testimonies of Jesus' existence

Christian documents on Jesus: The New Testament - Justin Martyr (100-165) - Tertullian (c. 155 - c. 225).

Non-Christian documents on Jesus: Thallus  - Josephus (37-97) - Syriac manuscript no. 14658 of the British Museum (date around 73) - Suetonius (69 - 125) - Cornelius Tacitus (55 - 118) - Pliny the Younger (61 - 114) - Lucian of Samosata (125 - 192) - Celsus (2nd century AD) - The Talmud.