Jesus

See also: Face and Appearance of Jesus.

---

Drawing of Jesus by Lorenzo Ferri based on the indications of Maria Valtorta. Source: documentary collection of the Maria Valtorta Heritage Foundation.

"«Your Name?»

«Jesus of Joseph of Jacob of the House of David, and of Mary of Joachim of the House of David and of Anne of Aaron. Mary, the Virgin married in the Temple by the High Priest, according to the law of Israel, because She was an orphan.»"

Jesus, true God and true man

At the Feast of Tabernacles (Sukkot) in the third year of his 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:

"So you know Me and you know where I come from? Are you sure?"

and he elaborates an important discourse about his nature as God and his nature as man.

It is certainly not the first time Jesus reveals his nature, but it is the most complete and explicit. The depth is such that Maria Valtorta admitted to grasping its importance, but not all its content.

An existence 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 we refer to the Jewish reply:

"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 Purification, Peter. Do you know that I was born on the twenty-fifth day of Chislev?"

This day is the feast of light (Hanukkah) whose festivities last eight days.
Jesus was born in Bethlehem Ephratha (of Judea).

"…as the Mother was near Her time to have Her Child, a decree was issued by the imperial delegate Publius Sulpicius Quirinus on instructions from Caesar Augustus, when Sentius Saturninus was governor of Palestine. The decree stated that a census had to be taken of all the people of the empire. Those who were not slaves were to go to their places of origin and register in the official rolls of the empire. Joseph, the spouse of the Mother, was of the line of David and the Mother was also of David’s line. In compliance with the decree, they left Nazareth and came to Bethlehem, the cradle of the royal family. The weather was severe…"

Jesus is born. He then receives the adoration of the twelve shepherds on the night of his Nativity, then one year later that of the magi.
It is known from the testimony of Gamaliel that the year of his profession of faith (Bar-mitzvah) at the Passover of year 9, i.e. around 14 Nisan, the winter had been exceptionally cold, but followed by an exceptional harvest. The year then had 13 months (VeAdar).

Drawing of Jesus at Age twelve by Lorenzo Ferri based on the indications of Maria Valtorta. Source: documentary collection of the Maria Valtorta Heritage Foundation.

Note that Jesus is good "son of David" according to the flesh, by the lineage of his grandfather Joachim. This corresponds to the attestation of the angel of the Annunciation:

"The Lord God will give him the throne of David his father".

It is often thought that this filiation only refers to his "father" Joseph. This is not the case: the belonging of Joseph and Mary to the royal race is a cause of their marriage. Maria Valtorta, like other seers, confirms it.

At twelve years old, Jesus sustains a discussion in the Temple about the Messiah with the greatest theologians of the time: Hillel the "moderate", his grandson Gamaliel who will become a late disciple and Sciammaï the "rigorist".    

After the death of his father Joseph, he resumes the trade of carpenter:

"I could work for fourteen hours without feeling any pain."

Later, he will practice this profession episodically: to save a widow of Capernaum from bankruptcy or to repair furniture in Nazareth.

Character and Appearance

Maria Valtorta describes the appearance of Jesus 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 more dark ivory color of the skin.

Tall blond, with long combed Hair, ivory white complexion, azure eyes (light blue), simple but majestic clothing.

"There is the beautiful, unmistakable, full, resonant, calm, expressive, clear, virile, sweet, incisive voice!"

"It is Jesus Who intones in His beautiful powerful voice of a light baritone, a mellow voice with refined tenor vibrations [...]"

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

"And today‑rather, since yesterday afternoon‑Jesus has been here, in his usual robe of white wool, basically ivory white, so different in weight and shade from the splendid robe appearing to be made of immaterial linen, and so white that it looks like spun light, which covers Him in Heaven. He is here, with his beautiful, long, tapering hands, of a white color tending towards old ivory, with his handsome face, long and pale, where his dominating, gentle eyes shine, of a dark sapphire, with his thick eyelashes of a hazel color sparkling with reddish blond, He is here with his long, soft hair, of a reddish blond more intense at the illuminated points and darker in the depths of its folds."

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

"Genesis lives in nature."

"But I love children as I love flowers. Because they are pure and without malice."

Here is also his action of Grace on the evening of his first anniversary of Public Life, while contemplating the beauties of a garden:

"May You be blessed, holy Father, for such perfection and for the joy You have given Me!"

He sleeps little. Walking and preaching by day, praying often much of the night, Jesus does not seem affected by hunger, nor thirst, nor heat, nor cold, nor the severity of the seasons.

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

The appearance of resurrected Jesus is described, during His apparitions:

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

  "[Jesus is] so different from what the mind remembers, tidied up, without wounds or blood, only blazing with the light that gushes from the five wounds and issues from every pore of His skin. [...] the rays emanating from His Hands and Feet halo Him with beams of light: from His Head haloed with a garland, made with the countless lit­tle wounds of the crown, but they no longer bleed but only shine, to the hem of His tunic, when, opening His arms, that were folded across His chest, He uncovers the zone of very bright luminosity that filters through His tunic inflaming it like a sun at the height of His Heart – then it is really the «Light» that has taken a body. Not the poor light of the Earth, not the poor light of the stars, not the poor light of the sun. But the Light of God: all the heavenly brightness that gathers in one Being and grants Him its inconceiv­able azure as eyes, its golden fire as hair, its angelic whiteness as garment and complexion and all that exists, but cannot be described by human words [...] the love of God, the love for God, all this is the Light that is, that forms the Risen Christ."

• To his mother the Virgin Mary:

  "Mary, Who has been shaken by the noise and has raised Her head to see which wind has opened the shutters, sees Her radiant Son: handsome, infinitely more handsome than He was before suffer­ing, smiling, lively, brighter than the sun, dressed in a white gar­ment that seems woven light, and Who is advancing towards Her. [...] And with a cry, She flings Her arms round His neck and She embraces and kisses Him, laughing in Her weeping. She kisses His Forehead, where there are no longer any wounds, His ­Head no longer unkempt and bloody, His shining Eyes, His healed Cheeks, His Mouth no longer swollen. She then takes His Hands and kisses their backs and palms, their radiant wounds, and She suddenly bends down to His Feet and uncovers them from under His bright garment and kisses them. [...]"

• To the apostles:

  "Look. These are real hands and real wounds. Look at My feet. Can you see that the mark is that of the nail? Yes. It is really I and not a ghost. Touch Me. Ghosts do not have bodies. I have real flesh on a real skeleton.» He lays His Hand on the head of John who has dared to approach Him: «Can you feel it? It is warm and heavy.» He breathes on his face: «And this is My breath. [...] Jesus offers the food and eats, and gives each of them a little of what He eats. And He looks at them. He is so kind and so majestic that they are paralysed.»"

  "Jesus seems to be shedding a light, although His Body is like ours."

• To the apostles and the returned Thomas:

  "His [Jesus] Body seems to flow through the thickness of the wall, which does not open. It remains compact, but the Body passes just the same. Light seems to be the first emanation of His Body, the announcement of His approach. The Body at first consists of soft lines of light, as in Heaven I see the Father and the holy angels: immaterial. Then it becomes more and more material, taking the aspect of a real body in everything, that of His Divine glorified Body. [...] Jesus is dressed in white, as when He rose and appeared to His Mother. He is most handsome, loving and smiling. He is standing with His arms along the sides of His Body, a little detached from it, but with His Hands towards the floor and the palms towards the apostles. The two wounds of His Hands are like two diamond stars, from which two very bright beams issue. I do not see His Feet, covered by His tunic, or His Chest. But from the fabric of His garment, which is not an earthly one, light emanates where the divine Wounds are concealed. At the beginning Jesus seems to be nothing but a Body of lunar whiteness, later, when it materialises appearing outside the halo of light, His hair, eyes, skin have their natural colours. In short, it is Jesus, Jesus-Man-God, but looking more solemn now that He has risen. [...] No light emanates now from the Wounds. It no longer emanates since He began to walk like a mortal Man, when He came out of the halo of lunar light, and the Wounds now appear in their bloody reality: two irregular holes, the left one of which extends as far as the thumb, and they pierce a wrist and a palm at its base, and a long gash, which in the upper part is lightly curved like a circumflex accent, on His Side."

• During his Ascension:

  "Jesus is standing on a large stone, that protrudes a little and stands out in its whiteness among the grass of a clearing. He is brightly illuminated by the sun that makes His garment shine as white as snow and His hair like gold. His eyes sparkle in a divine light. He opens out His arms in the gesture of an embrace. He seems to be wishing to press to His chest the multitudes of the Earth, whom His spirit sees represented in that crowd. [...] He becomes transfigured in beauty. Handsome! As handsome and even more so than He was on Tabor. They all fall on their knees worshipping. While He is already rising from the stone on which He is standing, He looks once again for the face of His Mother, and His smile reaches a power that no one will ever be able to express… It is His last goodbye to His Mother. He rises, rises… The sun, now more free to kiss Him, as no foliage, not even a thin leaf, intercepts its beams, brightens with its splendour the God-Man, Who with His most Holy Body is ascending to Heaven, and displays His glorious Wounds that shine like living rubies. The rest is a pearly smile of light. And it is really the Light that is revealing itself for what it is, at this last moment as on Christmas night. Creation sparkles in the light of the Christ Who is ascending. A light exceeding that of the sun. A superhuman and most blissful light. A light descending from Heaven to meet the Light ascending to it… And Jesus Christ, the Word of God, disappears from the sight of men in this ocean of brightness…"

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, dominated the Master, Now, here is revealed the Savior. 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 his main disciples. He is rejected by the great of Judea. It ends with life in common with his apostles at the Clear water, where he gives his first series of teachings on the Decalogue.

The second year, the year of the Savior, sees a speech of rupture with the Pharisees delivered at Caesarea on the Sea and the establishment of a group of Women disciples, who will become the 12 holy Women who will follow him to Calvary.

It is the year of the great teaching of the Sermon on the Mount, the Beatitudes which truly foundations all his teaching as Savior (early Adar).

"I, Who am the Christ, constantly pray to have strength against Satan."

Hostility grows against Him. Judas becomes radicalized and begins to betray: the first time during a stay in Nazareth, then denouncing "undesirable" persons from Jesus' entourage (John of Endor, Syntyche). This forces John and Syntyche to go into exile to Antioch. They will found the Christian community of this city.

The third year, the year of the Redeemer, is the opportunity for travels with some apostles. Judas and Thomas have been kept away under the pretext of Hanukkah celebrations. Judas, during this winter period, will begin a real manhunt to find the "fugitives", while Thomas evangelizes his region, Ramah (Judea) in Judea. Jesus transfigures into Redeemer: he founds his Church by instituting Peter, then revealing himself during the Transfiguration on Mount Tabor.

Shortly before the 3rd Passover, Jesus performs the second multiplication of loaves. He then reaches a peak of popularity yet he delivers a radical rupture discourse: that on the Bread of Life, which divides his followers in two camps: a small number who remain faithful to him, and a mass who will now join those hostile to him. Judas, despite short periods of improvement, becomes more and more Satanized openly. Jesus will spend in Aczib a very hard period of fasting and prayer to try to redeem him: in vain.

During the 3rd Pentecost an important event occurs: the speech of rupture with pharisaism at the banquet of Elchias: "Woe to you hypocritical Pharisees" From then on, the setting that will lead to the Passion is put in place: the will to kill Jesus by the Pharisees, and the decision to deceive Judas. Must Jesus be Saved? No, Jesus answers Lazarus: "I must save."    

Miscellaneous : The crown of the Passion was made of nabak spines, the jujube tree of Palestine.

His name

Latin name, derived from the Greek "Iêsous", itself coming from the Hebrew "yechoua", late form of "yehochoua", i.e. Joshua: "the Eternal is salvation or God saves". One of the pronunciations of Jesus had to be Jesaï if we believe the name given to a small child, and the reflection of Mary in.  

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

"In being Jesus Christ, has He perhaps ceased to be God? No, He has not ceased to be God, but He has also taken on human nature, becoming a true man, in order to be the Saviorthat is, Yeshua ['Yahweh saves']. The learned explain that this means 'Savior.' But, soul of mine, it also means something much more powerful! It contemplates and compares the Name of God, as the Hebrews said it, and the name of the Son of Mary. They have the same root, to signify the same origin and nature. Jesus, then, means God, remains God. And it means salvation, with the ending 'shua.' But descent ‑ indeed, his proceeding from God the Father ‑ is confirmed by the root of the name."

Yehoshua is contraction of "Yeho" (יְהוֹ) which represents the name of God (יהוח) and of "shua" (שוע) meaning "a cry for help!" that is a cry uttered by someone asking to be rescued.

In "The Gospel as 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 Temple of Jerusalem.
• Portrait of Jesus.
• In the beginning was the Word.
• 2^nd 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 you approach [...], who do they say that I am? And who do they say the Son of Man is?
• "[...] long live Jesus [...], because Jesus means "Saviour". And I will save you. I will save everybody, rich and poor, children and old people, Israelites and heathens, everybody, provided that you give Me your will to be saved. Jesus is for everybody [...]"
• "So tell us who You are, speaking the truth and justice" - "Have I not told you many times who I am? I have been telling you for almost three years, and before Me, John told you at the Jordan and the Voice of God from Heaven."

All the apparitions and mentions of Jesus

Mary's childhood: GRM 1 GRM 3 GRM 4 GRM 5 GRM 6 GRM 7 GRM 10 GRM 13

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

Jesus' youth: GRM 37 GRM 37 GRM 38 GRM 39 GRM 39 GRM 40 GRM 41 GRM 41 GRM 42 GRM 42 GRM 43      

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

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

Beginning of the apostolate in Galilee: GRM 57 GRM 58 GRM 59 GRM 60 GRM 61 GRM 62 GRM 63 GRM 64 GRM 65

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

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

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

In Judea before common life: GRM 110 GRM 111 GRM 112 GRM 113 GRM 114 GRM 115 GRM 116 GRM 117 GRM 118

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

End of year festivities: GRM 133 GRM 134 GRM 135 GRM 136 GRM 137 GRM 138 GRM 139 GRM 140  GRM 141 GRM 142

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

The female apostolate: GRM 150 GRM 151 GRM 152 GRM 153 GRM 154 GRM 155 GRM 156 GRM 157 GRM 158

In Galilee, the choice of apostles: GRM 159 GRM 160 GRM 161 GRM 162 GRM 163 GRM 164 GRM 165 GRM 166 GRM 167 GRM 168

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

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

The second paschal journey: GRM 187 GRM 188 GRM 189 GRM 190 GRM 191 GRM 192 GRM 193 GRM 194 GRM 195 GRM 196 GRM 197 GRM 198 GRM 199 GRM 200 GRM 201 GRM 202 GRM 203

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

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

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

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

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

End of year festivities in Nazareth: GRM 303 GRM 304 GRM 305 GRM 306 GRM 307 GRM 308 GRM 309 GRM 310 GRM 311 GRM 312

The journey of the disciples to Antioch: GRM 313 GRM 314 GRM 315 GRM 316 GRM 317 GRM 318 GRM 325 GRM 326

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

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

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

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

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

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

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

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

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

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

The Feast of the Dedication: GRM 527 GRM 528 GRM 529 GRM 530 GRM 531 GRM 532 GRM 533 GRM 534 GRM 536 GRM 537 GRM 538 GRM 539 GRM 540

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

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

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

GRM 601 GRM 106 GRM 477 GRM 603 GRM 603 GRM 587 GRM 588

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

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

Easter Sunday: GRM 616 GRM 616 GRM 617 GRM 618 GRM 619 GRM 620 GRM 621 GRM 622 GRM 623 GRM 624 GRM 625

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

In other works by Maria Valtorta

Notebooks 1943

• Dictation of December 29 : "I was able to compare the two Bodies and the two Faces [of Jesus and Mary] carefully, as they were close to each other, on the right side of my bed. Jesus at my side, Mary on his right, towards the foot of the bed. Mary was shorter than her Son by the whole height of his head, so that the Virgin's head reached the shoulder of her Son, who was very tall. She was much thinner, whereas He had broad shoulders and a body which was entirely robust without being fat. The shade of the face was an ivory white. Only the lips were accentuated in their color, which stood out from that colorless color of the skin, and blue eyes: light in the Virgin, darker in her Son and larger. The eyes of a dominator, but so gentle! Lighter hair in the Mother, brighter in the Son, but still a blond tending towards copper, and equally delicate, soft, and forming waves which in Jesus ended in curls […] In both the face was an elongated oval, slender without being bony. More delicate in Mary and smaller, for it was in proportion to her body. But the forehead, nose, mouth, shape of the cheeks, and contour of the eyes, with smooth eyelids appreciably lowered over the eyes, were the same. It was, I repeat, only that Jesus' eyes were bigger and their gaze was that of a dominator. Mary's hands were extremely white and minute; her Son's were more virile, and the skin was darker; but the hands of both were markedly tapering in shape in relation to their width."

Notebooks 1944

• Catechesis of January 2 : "Maria, the life of Christ is a teaching even in the most insignificant details, and I instruct you on it because I want you to know Me and imitate Me even in lesser things."
• Catechesis of January 10 : Jesus in Paradise: "I followed his gaze and saw Jesus. Not the Jesus as Teacher I usually see. Jesus as King. White clothing, but with a luminous, extremely white robe, like Mary's. A robe that seems to be made of light. Most beautiful. Stalwart. Imposing. Perfect. Blazing. In his right hand‑He was standing‑He held his scepter, which is also his standard. [...] But I assure you that if He were not looking with love, I could not bear the gleaming of his gaze and of his appearance. He is really the King of tremendous majesty who is spoken of."

Learn more

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 n° 14658 of the British Museum (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.