Research Document About The Poem - Listahan

Analyzing Quotes That Might Seem Wrong Taken Out of Context . 557The Most Notable Critics and Critical Articles Against the Poem of the Man-God and Answersto Those Articles (Refutations) . 557How does the Poem of the Man-God Compare to the Revelations of BlessedAnne Catherine Emmerich and Venerable Mary of Agreda’s Mystical City of God? . 594How Maria Valtorta’s Revelations and the Transcription of Them into a Written Format HasBeen Uniquely Preserved From Error to a Very High Degree, and How Most Other Mystics’Revelations and Their Transcription Were Not Preserved From Error to the Same Degree . 600How There Are No True Contradictions (at Least in Important Matters) BetweenMaria Valtorta’s Visions and Similar Visions of Other Authentic Mystics . 647How Maria Valtorta’s Revelations Are Being Proven By Science to aDegree Much Greater than Most (if Not All) Previous Mystics of the Church . 666How, in Many Respects, Maria Valtorta’s Revelations Are Greater thanPrevious Mystics’ Revelations and Are Especially Suited for Our Time . 689The Seven Reasons for the Poem of the Man-God as Explained by a Dictation Given in thePoem. 704Comments About the Rejection of the Poem of the Man-God Given by Dictations in the Poem 715Maria Valtorta’s Detailed Description of Jesus: What He Looked Likeand the Effect that His Divine Countenance Had on His Contemporaries . 723Additional Resources and Reading on the Poem of the Man-God and Maria Valtorta. 728David Webster’s Unparalleled Collection of Extensive Resources for the Poem of theMan-God . 728Poem of the Man-God Website Resources. 739Other Writings of Maria Valtorta and Recommended Books . 757About Poem of the Man-God Distributors, Resellers, and Valtorta Publishing . 825References. 829

Introduction to the Poem of the Man-GodHistory of Maria Valtorta and the Poem of the Man-GodMaria Valtorta was an Italian Catholic mystic who is famous for her personal holiness and herextensive writings, the most notable of them being the Poem of the Man-God (also known as TheGospel As Revealed to Me). This work is similar in some ways to Venerable Mary of Agreda’sMystical City of God and Blessed Anne Catherine Emmerich’s writings on the life of Jesus andMary. However, it is unique in that it surpasses both of these works in its volume, its level of detail,its ability to be scientifically analyzed and proven by science, and its significance for our times.Maria Valtorta was born in 1897 in Caserta, Italy. In her youth, she had the fortune of receiving astrong classical education, before moving to Viareggio, Italy in 1924, where she spent most of herremaining life. Maria Valtorta was a member of the Third Order Servites of Mary. She was welleducated, industrious, intelligent, and gifted.In 1920, at the age of 23, while walking down the street with her mother, she was struck in theback with an iron bar by a Communist anarchist delinquent. She was confined to a bed for threemonths, and then recovered enough to be able to move around again. In 1925, she read theautobiography of St. Thérèse of the Child Jesus, and, inspired by it, offered herself as a victim soulto the Divine Merciful Love. Five years later, she took private vows of virginity, poverty, andobedience, and then (after much deliberation and preparation) offered herself also as a victim toDivine Justice.God accepted her offer. As a result of complications from her injury in 1920, as well as havingcontracted numerous, terrible illnesses which caused her great pain, she was bedridden beginningin 1934, and was forced to remain bedridden for the remaining 28 years of her life. She sufferedexcruciatingly.An article relates the events of her visions and dictations (my in-text additions are in brackets):1On the morning of Good Friday, April 23, 1943, she reported a sudden voice speaking to herand asking her to write. From her bedroom Maria called for Marta Diciotti [her live-incompanion], showed her the sheet in her hands and said that something extraordinary hadhappened. Marta called Father Migliorini [Maria’s spiritual director] regarding the dictationMaria had reported and he arrived soon thereafter. Father Migliorini asked her to write downanything else she received and over time provided her with notebooks to write in.1

Thereafter, Maria wrote almost every day until 1947 and intermittently in the following yearsuntil 1951. She would write with a fountain pen in the notebook resting on her knees andplaced upon the writing board she had made herself. She did not prepare outlines, did noteven know what she would write from one day to another, and did not reread to correct. Attimes she would call Marta to read back to her what she had written.One of Maria's declarations reads:"I can affirm that I have had no human source to be able to know what I write, and what,even while writing, I often do not understand."Her notebooks were dated each day, but her writing was not in sequence, in that some of thelast chapters of The Poem of the Man God were written before the early chapters, yet the textflows smoothly between them.From 1943 to 1951, Valtorta produced over 15,000 handwritten pages in 122 notebooks. Shewrote her autobiography in 7 additional notebooks. [Her total writings include a series ofalmost 700 visions of Jesus’ earthly life with Mary, the Apostles, and many contemporaries ofHis, about 800 dictations from Jesus, and around 300 other revelations, many of which werefrom Our Lady and her guardian angel.] These handwritten pages became the basis of hermajor work, The Poem of the Man God, [which] constitute[s] about two thirds of her [total]literary work. The visions give a detailed account of the life of Jesus from His [Conception toHis Ascension, and the life of Mary from Her Immaculate Conception to Her Assumption] withmore elaboration than the Gospels provide. For instance, while the Gospel includes a fewsentences about the wedding at Cana, the text includes a few pages and narrates the wordsspoken among the people present. [Another example: the Passion is around five pages in thecanonized Gospels, but it is 100 pages in the Poem of the Man-God. Approximately 98.5% ofall the Gospel passages in the canonized Scriptures which relates the lives of Jesus and Maryhave been described in unprecedented detail in her visions – including the spoken words,parables, and lessons of Jesus – in addition to an abundance of previously unrecorded events].The visions describe the many journeys of Jesus throughout the Holy Land, and Hisconversations with [multitudes] of people, [including His Mother Mary, the Apostles, and over500 different personalities of Jewish, Roman, Greek, Philistine, and Samaritan nationalities.The Poem of the Man-God contains visions covering approximately 500 days of the 1200-dayperiod comprising Jesus’ Public Ministry (this amounts to covering approximately 42% of thetotal days of His 3 year, 4 month long Public Ministry). The Poem describes in detail 179miracles Jesus performed, only 30 of which are mentioned in the canonized Gospels; and it2

gives 97 parables in full (most of which are pages long), only 39 of which are given in thecanonized Gospels.]The English translation of the Poem of the Man-God contains 647 visions of the life of Our Lord andOur Lady in its 4,196 pages – and many experts have verified that it does not contain any errors,mix-ups, or mistakes, nor is a single person, place, or thing out of place, even though it includes500 personalities, 350 named locations (which includes nine towns/villages not discoveredarchaeologically until after her death, and at least 62 places which were either unknown or knownonly by a few specialized archaeologists at the time she wrote it), 950 quotations and referencesto 40 Old Testament books in Jesus’ speeches, a newly proposed chronological arrangement anddating system of the Gospels (not an easy feat to accomplish), and a vast amount of geographical,climatic, agricultural, historical, astronomical, and cartographical information, which authorities inthese fields have verified the accuracy of with appropriate astonishment. For example, a professorof theoretical physics at Purdue University analyzed her astronomic observations in many of hervisions and declared that her detailed astronomic observations are perfectly consistent with herdates and dating system, and that she could not have verified this agreement or have predictedthese astronomic observations without a computer. And remember: she wrote these in the 1940’swell before computers were invented. Her detailed, exact, and often unparalleled knowledge ofthe political, religious, economic, social, and familial situation – as well as the dress – of theancient Jewish, Samaritan, and Roman peoples has astounded even world-renowned biblicalscholars, among them Blessed Gabriel Allegra – the first one to translate the entire Bible intoChinese.In addition to all of this, she received 166 of her visions in random order, and hence wrote 26% ofthe chapters out of sequential order; but at the end of her work, upon them being put in orderaccording to Jesus’ instructions, it presents a seamless sequence of events where not once is Jesus(or any one of the other 500 characters) in a place inconsistent with either the story line or thetiming and distance necessities for traveling, even though she has Jesus ministering in over 350named locations and traveling over 4,000 miles in six different cycles across Palestine. This is oneamong many other substantiating proofs of the divine origin of her revelations (see the “Proofs ofthe Divine Origin of the Poem of the Man-God” section of this e-book)If you want to view six photoscanned copies of her original writings in her notebooks, see:MariaValtorta.com Scanned Notebooks3

Continuing with the article quoted earlier:2The handwritten pages were characterized by the fact that they included no overwrites,corrections [except minor ones], or revisions, and seemed somewhat like dictations. The factthat she often suffered from heart and lung ailments during the period of the visions madethe natural flow of the text even more unusual. Readers are often struck by the fact that thesentences attributed to Jesus in the visions have a distinct and recognizable tone and stylethat is distinct from the rest of the text. Given that she never left Italy and was bedriddenmuch of her life, Maria's writings reflect a surprising knowledge of the Holy Land. A geologist,Vittorio Tredici, stated that her detailed knowledge of the topographic, geological, andmineralogical aspects of Palestine is unexplainable. And a biblical archeologist, Father Dreyfus,noted that her work includes the names of several small towns which are absent from the Oldand New Testaments and are only known to a few experts.The ability to prove the divine origin of Maria Valtorta’s writings is so numerous and deep, thatthose comments by those three experts on the previous couple pages are only a fraction of theevidence of the divine origin of the Poem. The overwhelming amount and types of evidence areexplained in detail later on in this research document, along with an evaluation of all of the maincritics and arguments against her works and a thorough refutation of all of these arguments.With regards to her extraordinary insight into such a vast array of theological and scientific fields(which are discussed in detail later on in this research document), skeptics might say, “she just gotvery lucky.” But that skeptical position cannot be maintained when you look at the mass of “freakaccidents” / extraordinary “coincidences” / unexplainable “lucks” in so many areas of science inMaria Valtorta’s revelations that, taken as a whole, act like drops in a bucket that overflow anddemolish the possibility that all of these were just chance. Besides religious spheres (theology &biblical exegesis), these areas of science in which she shows extraordinary expertise beyond whatshe could have known by herself include geography, geology, topography, mineralogy,archaeology, astronomy, history, ethnology, intricate dating systems, agricultural knowledge,zoological knowledge, as well as writing about a medical phenomenon which few consummatephysicians of her day would know how to describe with such exactness and detail. The exactconcurrence of her detailed visions with recent scientific findings on the Shroud of Turin and herprediction about the Veil of Veronica which has been proven by modern science for the first timedecades after her death is yet another one of these “freak accidents” or extraordinary“coincidences” that together with the myriads of other such ones in a whole host of differentsciences makes for quite an argument!4

What is particularly extraordinary is that she did not have the learning required to know thesethings herself, she was bedridden for most of her life (including during the time she wrote all herwritings), and she wrote these 15,000 handwritten pages in 3½ years amidst multiple chronicillnesses and with only a catechism and a Bible for books. Research has been done into 8,000pieces of data from her writings in a wide variety of scientific fields, and it has been shown tocorrespond to authoritative sources with 99.6% accuracy, and many of these sources were notavailable during her time or were not discovered until well after the publication of her writings.And these are just the substantiating proofs – not the definitive proofs, which are a whole othercategory and of a higher level. The latter category of outright proofs destroys whatever remains ofany arguments against her revelations when you look at the undeniable proofs which are beyondthe scope of just chance which cannot be explained away or denied, as outlined in many of theproof sections of this e-book (such as her naming and giving detailed description in her 1940’swritings of quite a few towns unknown to any scientists and not discovered by archaeologists untilyears after her death, and Purdue University’s Dr. Lonnie Lee VanZandt’s computer analysis andwritten testimony that she could not have written her precise astronomic descriptions whichperfectly matched her chosen dates and dating system without a modern computer).A high-ranking prelate personally handed Pope Pius XII a 12-volume typewritten copy of the Poemof the Man-God in 1947. Pope Pius XII put these volumes into his personal library, and aneyewitness reported that there was a bookmark in them, and that it moved over time. 3 After thesevolumes were evaluated by the Pope for a year, he granted a special audience with the threeServites of Mary in charge of this work. At this audience, as Bishop of Rome and the Vicar of Christ,Pope Pius XII gave the Poem of the Man-God an official imprimatur, commanding them to publishit, saying: “Publish it just as it is. There is no need to give an opinion as to whether it is ofsupernatural origin. Who reads it will understand.”4 (Pope Pius XII to Frs. Berti, Migliorini, andCecchin on February 26, 1948). Father Berti testifies: “I asked the Pope if we should remove theinscriptions: ‘Visions’ and ‘Dictations’ from The Poem before publishing it. And he answered thatnothing should be removed.”5 It is important to keep in mind that Pope Leo X stated at the FifthLateran Council: “When it is a question of prophetic revelations, the Pope is the sole judge!”6 Eachof these three priests documented this event immediately afterwards with signed testimony. Thefact that the Pope did grant this audience was historically documented the next day, February 27,1948 in the Vatican’s newspaper L’Osservatore Romano. The signed testimonies of these threepriests are located in Isola del Liri, Italy. Further documentation may be obtained at the Basilica ofthe Annunciation in Florence, Italy, where Maria Valtorta is buried. These three ecclesiasticalwitnesses were of distinguished repute, and it may be worth mentioning that in a court of law inthe United States, only two eyewitnesses are necessar

Valtortas The Poem of the Man-God: its importance, its history, its ecclesiastical status, how it compares to other revelations, the claims of proofs of its divine origin, and its critics and defenses By Michael James After the Holy Bible and the most sacred perennial books of the Catholic Faith (the Summa