On April 23, 1943 (Good Friday) the writing began, and almost every day until 1947, then intermittently until 1951, producing thousands of handwritten pages. She accomplished this while bedridden, which she became in 1934 as a result of complications from an injury in 1920, as well as having contracted numerous, terrible illnesses which caused great pain. She was forced to remain bedridden until her death in 1961.
I was recently asked: ''Do you consider Maria Valtorta a credible source?" My answer is yes, partly based on the following individuals, and their research, analyses, and testimonies, and that of others:
Stephen Austin, initially strongly against Maria Valtorta, is the author of the popular e-book entitled: A Summa and Encyclopedia to Maria Valtorta’s Extraordinary Writings.
The following are excerpts:
An article relates the events of her visions and dictations (my in-text additions are in brackets):
On the morning of Good Friday, April 23, 1943, she reported a sudden voice speaking to her and 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 had happened. Marta called Father Migliorini [Maria’s spiritual director] regarding the dictation Maria had reported and he arrived soon thereafter. Father Migliorini asked her to write down anything else she received and over time provided her with notebooks to write in.
Thereafter, Maria wrote almost every day until 1947 and intermittently in the following years until 1951. She would write with a fountain pen in the notebook resting on her knees and placed upon the writing board she had made herself. She did not prepare outlines, did not even know what she would write from one day to another, and did not reread to correct. At times 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 the last chapters of The Poem of the Man God were written before the early chapters, yet the text flows smoothly between them.
From 1943 to 1951, Valtorta produced over 15,000 handwritten pages in 122 notebooks. She wrote her autobiography in 7 additional notebooks. [Her total writings include a series of almost 700 visions of Jesus’ earthly life with Mary, the Apostles, and many of His contemporaries, about 800 dictations from Jesus, and around 300 other revelations, many of which were from Our Lady and her guardian angel.] These handwritten pages became the basis of her major 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 to His Ascension, and the life of Mary from her Immaculate Conception to her Assumption] with more elaboration than the Gospels provide. For instance, while the Gospel includes a few sentences about the wedding at Cana, the text includes a few pages and narrates the words spoken among the people present. [Another example: the Passion is around five pages in the canonized Gospels, but it is almost 200 pages in the Poem of the Man-God. Approximately 98.5% of all the Gospel passages in the canonized Scriptures that relate the lives of Jesus and Mary have 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 His conversations with [multitudes] of people, [including His Mother Mary, the Apostles, and over 500 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-day period comprising Jesus’ Public Ministry (this amounts to covering approximately 42% of the total days of His 3 year, 4 month long Public Ministry). The Poem describes in detail 179 miracles Jesus performed, only 30 of which are mentioned in the canonized Gospels; and it gives 97 parables in full (most of which are pages long), only 39 of which are summarized in the canonized Gospels.]
The English translation of the Poem of the Man-God contains 647 visions of the life of Our Lord and Our Lady in its 4,196 pages – and many experts have verified that it does not contain any significant errors, mix-ups, or mistakes, nor is a single person, place, or thing out of place, even though it includes 500+ personalities, 350+ named locations, 950 quotations and references to 40 Old Testament books in Jesus’ speeches, a newly proposed chronological arrangement and dating 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 in these fields have verified the accuracy of with appropriate astonishment. For example, a Harvard University Ph.D. graduate professor of theoretical physics at Purdue University analyzed her
astronomic observations in many of her visions and declared that her detailed astronomic observations, lunar phase sequencing, and other related details are remarkably consistent with her dates and dating system, and that she could not have verified this agreement or have predicted these astronomic observations over the course of hundreds of episodes like she did without a computer. And remember: she wrote these in the 1940s well before computers were invented. Her detailed, exact, and often unparalleled knowledge of the political, religious, economic, social, and familial situation – as well as the dress – of the ancient Jewish, Samaritan, and Roman peoples has astounded even world-renowned biblical scholars, among them Blessed Gabriel Allegra – the first one to translate the entire Bible into Chinese.
In addition to all of this, she received 166 of her visions out of order, and hence wrote 26% of the chapters out of sequential order; but at the end of her work, upon them being put in order according 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 the timing and distance necessities required for traveling, even though she has Jesus ministering in over 350 named locations and traveling 4,000 miles in six different cycles across Palestine. This is one among many of the substantiating proofs of the supernatural origin of her revelations (for complete details, see the chapter of this e-book entitled “Proofs of the Supernatural Origin of Maria Valtorta’s Visions Described in Her Work”).
Stephen Austin also spoke as a representative of Maria Valtorta Readers’ Group, at the first International Italian Valtorta Conference entitled "Promoting Maria Valtorta’s Extraordinary Writings Around the World", which took place in Pisa, Italy, on October 22-23, 2016.Continuing with the article quoted earlier:
The handwritten pages were characterized by the fact that they included no overwrites, corrections [except minor ones], or revisions, and seemed somewhat like dictations. The fact that she often suffered from heart and lung ailments during the period of the visions made the natural flow of the text even more unusual. Readers are often struck by the fact that the sentences attributed to Jesus in the visions have a distinct and recognizable tone and style that is distinct from the rest of the text. Given that she never left Italy and was bedridden much 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, and mineralogical 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 Old and New Testaments and are only known to a few experts.
ZENIT, a popular international news agency, published two articles about that conference: '"Discovering the "Gospel" of Maria Valtorta" & "Maria Valtorta: Science and Faith Converge". The following is an excerpt from the latter regarding Stephen's talk:
Click here for more information about the Italian, French, and Australian Valtorta conferences.[...] In the same vein as Lavère, ranks the work of another engineer, Stephen Austin, from the United States, a young thirty-year old man. He originally ran up against this mystic’s work for the sole purpose of repudiating it, but he then ended up subdued by the completeness and beauty of her The Poem of the Man-God (now known as The Gospel as Revealed to Me) to such extent that he dedicated four years of research to compile his e-book in English A Summa & Encyclopedia to Maria Valtorta’s Extraordinary Work and present it to the public, at this first International meeting. Constantly updated, Stephen’s work has 13 chapters and 49 subchapters, in which he introduces The Gospel as Revealed to Me to readers. The theological objections of the Church against private revelations are eviscerated in this e-book by a careful investigation of the approval that Valtorta’s work has received from saints and prelates: Saint Padre Pio and Saint Teresa of Calcutta; Pope Pius XII; cardinals, archbishops and bishops; 23 doctors of theology, divinity, or canon law; 16 university professors; etc. Stephen Austin then compares Valtorta’s visions with those of the other mystics, Blessed Anne Catherine Emmerich and Venerable Mary of Agreda, both of which are less detailed and less accurate. He also emphasizes the almost absolute correlation between the Gospel and the text of Viareggio’s mystic, with the difference that, compared with the 141 days of Jesus’ ministry in the Sacred Scriptures, there are in The Gospel as Revealed to Me about 500 days, presented in much greater detail, historically valid, on account of the valuable and unique information on botany, geography, ethnology, and astronomy. Austin’s e-book is known as far as Oceania and Australia, thanks to his promotional work, which included participating in an interview on the Australian TV program of a religious nature Spirit of Life.
Source: http://www.valtorta.org.au/Maria-Valtor ... ences.html
Included in Stephen Austin's e-book is a list, though not comprehensive, of clerics, saints, and noteworthy lay faithful who have approved, endorsed, or praised The Poem of the Man-God. Below are the various groups he organized according to different criteria:
Note: All the testimonials, statements, and proof of approval of these clerics and lay faithful are in the chapter entitled “Proof by the Testimony of Countless Trustworthy Clerics, Authorities, Experts, Scientists, and Pious Lay Faithful and the Tremendously Good Fruits Produced in Individuals and in the Church as a Whole”.
- Fr. François Dreyfus, O.P., Ph.D., a convert from Judaism, and a Professor of Biblical Studies at the
French Biblical and Archaeological School in Jerusalem (1986):
names, if not through the revelations she claims that she had?"
Jean-François Lavère, a professional engineer, apparently has been studying Maria Valtorta's work for at least 25 years, and wrote a "groundbreaking scientific study" into her primary work entitled: L´énigme Valtorta, Une Vie de Jésus Romancée? (The Valtorta Enigma: A Fictionalized Life of Jesus?). In it are several names of towns Dreyfus was referring to:
Additional excerpts:Jotapate: (present-day Tel Yodfat) is perfectly located and described by Maria Valtorta, whereas the site was only “rediscovered” by archaeologists in 1992-1994.
Magdalgad: “this little place on the hill” is mentioned only once in the Bible. In Maria Valtorta’s time, its location was still controversial. Now identified with modern AlMajdal, approximately 4.8 km north-east of Ascalon, (and conforming perfectly to Maria Valtorta’s description!), the site
today is part of the suburbs of Ascalon.
Lesendam: Laishem Dan, the city of Laish, is only mentioned once by this name in the Bible. Maria Valtorta mentions Jesus passing nearby. Yet, the ancient town of Tel Dan (Tell el Qadi), the modern name of ancient Laish, was only rediscovered in 1966, thanks to Israeli excavations.
Rohob: The ancient capital of the Aramean Kingdom a city hostile to David. The Bible places it in the Laish region, but the exact location remains unknown to this day. Some think that it might be present-day Hunin, about 10 km west of Banias, which corresponds closely to the context described by Maria Valtorta “I let my flocks graze between Rohob and Lesendam, just on the frontier road between here and Nephtali”.
Doco: Here is a city that has completely disappeared and is totally forgotten today. And yet Maria Valtorta mentions it about fifteen times in her work as a meeting point, or a point of passage for people who walk along the river Jordan from north to south, cross Judea from Bethel to Jericho, or go towards the Decapolis on their way from Jerusalem. It is, beyond doubt, Aim Duk, situated at the north-west base of the Jebel Karantal. In the time of Jesus, there was a fortress there, that the Romans called Docus, where Simon Maccabeus was invited to a banquet
by his son-in-law Ptolemy, then massacred there in 135 B.C.
Ramot: Ramoth in Galaad or Ramoth-Gilead was one of the three towns of refuge in Transjordan given to the Levites (along with Betser and Golan). Very often mentioned in the Bible, the exact location of this city has always been disputed... Three main sites have been proposed: Tell er-Rumeith, excavated in the 1960s and containing vestiges of the Iron Age. There are, however, those who think that the site is too small to
correspond to the Biblical description. Another possible site is Tell el-Husn, but a Muslim cemetery above it precludes excavation. The third likely site is Ar-Ramtha, but here again, excavation is impossible because of the modern town built overit. In Maria Valtorta’s work, Jesus stops at Ramoth on His way to Gerasa from Jericho. “Can you see that country, Woman? It is Ramot. We will stop there.” Judging from her description of it, and from the adjoining sketch, Maria Valtorta situated Ramoth in the place of present-day Es Salt, exactly halfway between Jericho and Gerasa, dividing this journey into two long stretches of 33 km each. This is even more remarkable when we discover that Es Salt has lately been recognised by archaeologists as the most likely site of Ramoth!
I could, of course, provide a multitude of such examples, but there are still so many other astonishing subjects in this work, that we must move on from these geographical examples. Suffice it to say that Maria Valtorta mentions by name over three hundred localities, mounts, rivers, regions and other geographical data, locating them with a precision that is, in itself, remarkable. A more complete analysis of all the geographical data would fill a voluminous book.
Jesus is walking westward along the Esdrelon Plain from Bethlehem, going towards Sycaminon with the Apostles and a few female disciples. Halfway through, He suggests a stop on a hill where “we’re going to find a sea breeze”. Maria Valtorta depicts “the summit or rather a ledge of the summit jutting out as if it were trying to run towards the pleasant blue of the limitless sea. (...) on this charming, airy mountain crest, opening onto the nearby coast, opposite the majestic Mount Carmel range”. There is, in fact, a high point (105 m.), the only one on this plain 1 2 km east of modern-day Qiryat Motzkin. However, this can only be verified on recent maps of Israel, and even then, only the most precise ones! How could Maria Valtorta have known this, other than through her revelations?
On another occasion, Jesus and His friends disembark at the south-east point of Lake Tiberias, to go to the town of Gadara. “You know the shortest way to Gadara, don’t you? Do you remember? Jesus asks. “I should just think so! When we reach the hot springs above Yarmoc, all we have to do is follow the road”, replies Peter.” This is the Yarmoc, these buildings are the Roman Spas and further along, there is a very good paved road leading to Gadara”.
The Yarmoc: In fact the Yarmouk is an “insignificant” affluent of the left bank of the River Jordan, 6 km south of Lake Tiberias, barely 80 km long. Its name does not even appear in the Bible, but is found only in the Talmud. Several hot springs, (sometimes over 50° C), are situated in the Yarmouk valley. The ancient Greek name for the site is preserved in Arabic: Tel Hammi. This is, in fact, the Arabic corruption of the word bath in Greek. The vestiges of Hamat Gader were partially excavated and investigated in 1932, but it was only from 1979 that several years of excavations revealed the entire site. It is today a very popular tourist site for the Israelis. Maria Valtorta even smells “the unpleasant odours
of the sulphurous waters” exactly as modern tourist guides describe this particularity of these waters. But this fact was totally unknown in 1945!
The ancient, little-known name of the site is even mentioned later in a short dialogue: “The Lake had become hotter than the Hamatha waters”. So it is really not at all surprising when the apostolic group goes along “a beautiful road with very large cobblestones and leading to the superb town at the top of the hill, surrounded by walls”, as the Roman road leading to Gadara is, in fact, superb, with its large paving stones, just as the town perched on the hill must have been and which the many photographs of the archaeological site of Gadara today attest!
On another occasion, when Jesus is waiting for the apostles near Achzib, Maria Valtorta gives a precise description of the surroundings, adding: “On the highest peak of a small mountain upon which there is also a village”, one can but note that it is precisely there that the ruins of a very ancient village have recently been discovered: the village of Khirbat Humsin (at Tell Hammoudout) which was completely unknown at the time that Maria Valtorta wrote these lines.
2/Maria Valtorta very often writes down proper names with approximate, even phonetic, spelling. This, in itself, is a strong indication that she neither read nor checked these names in any hypothetical documents that in all probability, she did not even possess in the first place.
3/ She does not hesitate to transmit this information in contradiction with the affirmations or hypotheses of her contemporaries, assuming that she was, in fact, aware of them. (Jerimoth, Timmatah, Ramla ...) at least one of which, following recent discoveries, has turned out to be true today (Jerimoth). The exact locations of Timmatah and Ramla were still not “proven” in 2010.
4/ She even provides information that was practically unknown, or else contested, in her time and that Archaeology or History
have since confirmed (Gath, Makkedah...)
How did Maria Valtorta do this?
Source: http://www.bardstown.com/~brchrys/the-v ... nigma.htmlSo we can say today, backed up by cast-iron proof, that the geographical descriptions that Maria Valtorta gives in her work are in no way the fruit of her poetical imagination, but most truly the meticulous and methodical description of real places which, by a phenomenon that science cannot explain, she appears to have truly seen.
- Professor Vitorio Tredici, highly experienced Mineralogist, Geologist, President of the National Miner’s Association of Italy, and Vice President of the Italian Corporation of Mining Industries (1952):
- Msgr. Hugo Lattanzi, Dean of the Faculty of Theology at the Lateran Pontifical University, and Consultant to the Holy Office (1952):
- Archbishop Alfonso Carinci, Secretary of the Sacred Congregation of Rites from 1930 to 1960 (which was later renamed the Congregation for the Causes of Saints in 1969) (1952):
- Archbishop George Pearce, S.M., D.D. (Doctor of Divinity), former Archbishop of Suva, Fiji (1987):
- Blessed Gabriel Allegra, O.F.M., a world-renowned and extremely learned exegete, theologian, and missionary priest; and the only biblical scholar beatified in the 20th century:
"If I come to you, brethren, speaking in tongues, how shall I benefit you unless I bring you some revelation or knowledge or prophecy or doctrine?"
I assure you that The Poem of the Man-God immensely surpasses whatever descriptions — I do not say of mine, because I do not know how
to write — but of any other writer... It is a work which makes one grow in the knowledge and love of the Lord Jesus and of His Holy Mother... I hold that the work demands a supernatural origin…. I find knowledge: and such knowledge in the theological (especially mariological), exegetical, and mystical fields, that if it is not infused I do not know how a poor, sick woman could acquire and master it, even if she was endowed with a signal intelligence… I find in her doctrine: and doctrine such as is sure; it embraces almost all fields of revelation. Hence, it is multiple, immediate, luminous… Gifts of nature and mystical gifts harmoniously joined explain this masterwork of Italian religious literature, and perhaps I should say [a masterwork] of the world's Christian literature… After the Gospels, I do not know another life of Jesus that can compare to The Poem. As to the Mariology of this work, I know of no other books which possess a Mariology so fascinating and convincing, so firm and so simple, so modern and at the same time so ancient, even while being open to its future advances. On this point The Poem even, or rather above all, enriches our knowledge of the Madonna and irresistibly also our poor love, our languid devotion for Her. In treating the mystery of Mary's Compassion, it seems to me that Valtorta through her breadth, profundity, and psychological probing of the Heart of the Virgin, surpasses even St. Bonaventure and St. Bernard."
Blessed Gabriel Allegra's critique of The Poem of the Man-God:
Father Leonard Anastasius, Vice-Postulator of the Friars Minor, wrote two letters
to the editor regarding Allegra's analysis of Maria Valtorta:
"I am an assiduous reader of the Work of Maria Valtorta. In these days there has come under my eyes some handwritten pages found in the notebooks of Father Gabriel Allegra's diary, which speak of the previously mentioned writer [Valtorta]. You know that Father Allegra was a great admirer and diffuser of Maria Valtorta's writings, so much so that he may be called a 'Valtortian'. I have the joy of communicating to you that last January 14th, at Hong Kong, the process for his beatification was opened. I am its Vice-Postulator; and having found among his writings some pages which concern Maria Valtorta, I have made photocopies of them to send them off to you. They will be very useful to you. The judgment of Father Allegra is very valid, since he had been a biblical scholar of world renown." (Letter of 2/3/84)
"I have learned with pleasure the news given me, that is, that in the next number of the Bollettino Valtortiano [Valtorta Bulletin] you will speak of our Father Allegra whose cause for beatification has already been introduced. Truly, he can be considered a 'Valtortian'. He was very enthusiastic about the 'Poem of the Man-God.' He spoke of it frequently in his various encounters. In letters from him which I am reading, I often find his exhortations to read the 'Poem'. It had been he who advised me to read it in 1970. And from then on until today I have never stopped reading it.
This very day I have sent to you some other photocopied pages of the writings of Father Allegra in which he speaks in a marvelous way of Maria Valtorta." (Letter of 4/12/84)
David J. Webster observed that Maria Valtorta named nine towns and villages that were not discovered until after her death.
You can view and download his landmark 31 page article. The following is a summary of his findings:
Note: The Harper Collins Atlas and the Macmillan Bible Atlas are among the most significant and widely known atlases.Over thirty percent or 79 (all entries marked with *and **) of the 255 geographical sites in Palestine mentioned in the Poem were not listed in the 1939 International Standard Bible Encyclopedia (ISBE) Atlas. 62 (all **) of these 79 were not even listed in the 184 page Macmillan Bible Atlas (MBA) published in 1968. Where did Maria Valtorta get all these names? For a first century eye-witness to include so many obscure and unknown names would, of course, be expected. And, most surprising is that these names, obscure and unknown in the 1940’s, are being proven authentic. 52 of these 62 have no biblical reference whatever, and 17 of these with no biblical reference have been either indirectly confirmed as authentic by recent “ancient external sources” found in the Macmillan Bible Atlas (1968), or actually listed in the Harper Collins Atlas of the Bible (1989).
This makes a total of 29 confirmations since the 1939 ISBE atlas listing. Also, among those 62 sites are mentioned the ruins of 6 ancient Palestinian cities, some corresponding to the modern consensus on location. In addition, Valtorta’s precise descriptions of the natural topography of Palestine from numerous locations, and the information about the outside pagan world of that day, including people, places, customs, Greek, and Roman mythology, related in the conversations of that day, are strikingly correct.
The Macmillan Bible Atlas alone lists well over 1,500 specific Palestinian locations.
In the peer-reviewed scientific journal Scienze e Ricerche (Science and Research), Professor Emilio Matricciani of the Department of Electronics, Information, and Bioengineering (DEIB) at the Polytechnic of Milan, and Dr. Liberato De Caro of the Institute of Crystallography, National Research Council (IC-CNR), Bari Polytechnic, co-authored an article entitled: "Finzione Letteraria o Antiche Osservazioni Astronomiche e Meteorologiche Nell’opera di Maria Valtorta?" ("Literary fiction or ancient astronomical and meteorological observations in the work of Maria Valtorta?")
Source: http://www.valtorta.org.au/valtorta-ast ... ology.html7. Conclusions
The richness of narrative elements contained in The Gospel as Revealed To Me by Maria Valtorta has allowed to pursue both astronomical and meteorological studies, suited to verify as much as possible what she states. Indeed, Maria Valtorta affirmed to have witnessed in mystic visions the life of Jesus, and in particular his three years of public life, reporting detailed descriptions of landscapes, costumes, uses, roads, towns with their buildings (including the Temple in Jerusalem) and streets, rivers, lakes, hills, valleys, plantations, climate and rainfall rainy days, night sky with its constellations, stars and planets in the Holy Land, all information that should belong to a period of 2000 years ago. This is not possible from a rational point of view, but from this study a surprising and unexpected result emerges: Maria Valtorta narration seems to be not a fruit of her fantasy. In fact, thanks to a complex and rigorous astronomical analysis of the narrative elements present in her writings, it has been possible to determine a precise chronology of every event of Jesus’ life that she tells us, even if no explicit calendar date is reported in her writings. In particular, this study has led to dating the crucifixion of Jesus in Friday, April 23 of the year 34, a date already proposed by da I. Newton.
Maria Valtorta has also recorded in the EMV the presence of rain and this has suggested to compare her observations with the current meteorological data concerning the number of rainy days in the Holy Land, as recorded by the Israel Meteorological Service (IMS), because this random variable, as shown, seems to be quite independent by the limited climatic changes that have characterized the Holy Land in the last 2000 years. What has emerged is, once more, surprising and unexpected because the annual and even the monthly frequencies of rainy days found in the EMV correspond to what we find today in the IMS data bank. It seems that she has written down observations and facts really happened at the time of Jesus’ life, as a real witness of them would have done. The question arises, unsolved from a point of view exclusively rational, how all this is possible because what Maria Valtorta writes down cannot, in any way, be traced back to her fantasy or to her astronomical and meteorological knowledge.
In conclusion, if from one hand the scientific inquire has evidenced all the surprising and unexpected results reported and discussed in this paper, on the other hand our actual scientific knowledge cannot readily explain how these results are possible.
In the peer-reviewed journal Religions published by Swiss publisher MDPI, Professor Emilio Matricciani of the Department of Electronics, Information, and Bioengineering (DEIB) at the Polytechnic of Milan, and Dr. Liberato De Caro of the Institute of Crystallography, National Research Council (IC-CNR), Bari Polytechnic, co-authored an article entitled: "A Mathematical Analysis of Maria Valtorta’s Mystical Writings"
Source: http://www.valtorta.org.au/a-mathematic ... tings.html7. Conclusions
We have examined and studied the huge amount of literary works written by the Italian mystic Maria Valtorta, to assess similarities and differences. We have used mathematical and statistical tools developed for specifically studying deep linguistic aspects of texts, such as the readability index, the number of characters per word, the number of words per sentence, the number of punctuation marks per sentence and the number of words per punctuation marks, known as the word interval, an index that links the previous indices to fundamental aspects of the short−term memory of reader/listener.
The general trend obtained with statistical confidence tests is enough clear. The literary works explicitly attributable to Maria Valtorta (Autobiography and Descriptions) differ significantly from those of the literary works that, according to her claim, are attributable to the alleged characters Jesus and Mary, and when this is not true, as with the number of words per sentence, PF, (Figure 11a, right panel) and the word interval IP (Figure 12a, right panel), this happens only with Jesus says and Mary says. It seems that when Jesus and Mary allegedly speak directly to her, according to her claim, they adapt their communication to the capacity and robust processing time of her short−term memory. On the contrary, when Jesus speaks to a general audience (Parables and Sermons and Speeches) he adopts a significant lower word interval and shorter sentences, because the people may not have had such a good short-term memory as Maria Valtorta did.
Another interesting finding is the great similarity of the texts attributed to Jesus (Parables and Sermons and Speeches), a fact that should be expected in a real situation because this character, in both cases, allegedly speaks to a popular audience.
The comparison with the Italian literature is very striking. A single author, namely Maria Valtorta, seems to be able to write texts so diverse to cover the entire range of the Italian literature.
In conclusion, what do these findings mean? That Maria Valtorta is such a good writer to be able to modulate the linguistic parameters in so many different ways, and as a function of character of the plot and type of literary text, so as to cover almost the entire range of the Italian literature? Or, that visions and dictations really occurred, and she was only a mystical, very intelligent, and talented “writing tool”? Of course, no answer grounded in science can be given to the latter question.
As a final observation, the analysis performed in this paper could be done, of course, on other similar mystics’ writings. This could help theologians, working in team with scholars accustomed to using mathematics in their research, to better study mystical revelations by mathematically studying the alleged divine texts.
Professor Leo A. Brodeur, M.A., Lèsl., Ph.D., H.Sc.D., the Director of the Valtorta Research Center, actively read, researched, and wrote in defense of Maria Valtorta's writings. The following is a prominent excerpt:
"Arguments for a Supernatural Origin
[For those who state] that Valtorta's writings were not supernatural in origin, did they investigate to see what kind of person Valtorta was? Had they done so, they would have quickly found that she was a good, earnest, devout Catholic, an invalid who had a deep prayer life and lived according to high moral standards. They would have found that she often claimed, explicitly, in no uncertain terms that she was having visions and dictations from Jesus and other heavenly persons, and that she fully realized the gravity of her claims.
Now had her visions and dictations been mere literary forms of her own deliberate invention, she would have been an unscrupulous liar; but this hypothesis is excluded by the testimonies of all the priests and nuns and lay people who knew her.
Or what if Valtorta had been insane and had imagined all those visions and dictations and mistaken them for real mystical occurrences (and thus escaped the accusation of being a hoaxer)? This hypothesis of lunacy falls flat in the light of her daily living during the years that she wrote. Within the limits of her physical handicaps, she functioned very well: she cared for people, kept up-to-date on current world events, wrote coherent, insightful letters, and had a witty, bright, keen mind as observed by all her visitors, some of whom were Church scholars or university educated laymen.
In either case, the charge that Valtorta's visions were "simply the literary forms used by the author to narrate in her own way the life of Jesus" seems quite amiss to say the least, as it would imply character shortcomings not found in her.
If one now moves on to consider Valtorta's visions and dictations in The Poem of the Man-God, the charge that she narrated the life of Jesus "in her own way," becomes even more untenable, from several points of view.
Theologically: Valtorta's writings exude a great, all-encompassing breadth of knowledge and a clear-mindedness and loftiness of concepts worthy of the greatest theologians, of the Church Fathers, and of the greatest mystics. How could a lunatic or a liar produce such writings?
Furthermore, she had never studied philosophy or theology either at school or on her own. The only education she had received was the average education of upper-middle class Italian girls of the early 1900s. How could she have composed her lofty writings "in her own way"?
Spiritually: Valtorta's writings are outstandingly practical, drawing the reader to practice the Faith in everyday life. They are not in the least dry theological textbooks. They bring spirituality alive, they bring it home, to the reader's heart, by showing us Jesus intimately, personally. Many a reader has exclaimed that reading The Poem is like living with Jesus as the apostles did. As depicted in The Poem, His character – the perfect blend of warmth and reason, of mystical outlook and practical attentions, of holiness and love – has helped many a reader to reform a life of sin, to increase love for our Lord, to become holier. Jesus is portrayed in The Poem as in perhaps no other mystical work. It is quite doubtful that Valtorta could have produced such an uplifting portrait on her own, when she was the first to admit her "nothingness" and ascribed everything to Jesus.
Even scientifically: Valtorta's The Poem of the Man-God exhibits an uncanny accuracy with regard to the archaeology, botany, geography, geology, mineralogy, and topography of Palestine in Jesus' time, an accuracy commended by various experts in those fields. Yet, given
her lack of education and reading in those fields, and given the fact that she never traveled to Palestine, how could she have given accurate descriptions of places she never went to and never read about in any detail?
Finally, from the literary point of view: Valtorta wrote on the spur of the moment, without preliminary plans, without rough drafts. She wrote fast – over 10,000 handwritten pages in three years – with great consistency of thought and purpose, in masterly Italian combining the
highest achievements of the Florentine style of the 1930s with the vividness and spontaneity of common folks when they are quoted. Few writers throughout the history of humanity have been that good and that prolific in that short a period of time; perhaps none of these wrote
without rough drafts. Yet, she was bedridden and subjected to frequent physiological crises and down-to-earth interruptions by her relatives or neighbors. How then could she have written so well, when most writers crave solitude to be able to write?
When one ponders the theological and spiritual loftiness of Maria Valtorta's The Poem of the Man-God, as well as its scientific and literary remarkableness, in the light of her average education, lack of health, and in the light of her speed, accuracy, and greatness of achievement, how could one seriously entertain the thought that she accomplished all that without supernatural help? When one also ponders her personal lifestyle as a generous victim soul who practiced the virtues heroically, when one also ponders the sufferings which she daily offered to the Lord, then with all due respect, how could [anyone] casually dismiss her claims to supernatural visions and dictations without a public full-fledged investigation into her case?"
Source: http://www.valtorta.org.au/Defence/Mari ... opedia.pdf
Aside from my personal experience of how the Work has impacted me, this was a taste of why myself, and others know it's of God. If you, reader, decide to take on the monumental task of reading The Poem of the Man-God, and draw your own conclusions, I applaud your effort.
Lesser works by Maria Valtorta are also available:
Autobiography (442 pp.)
The Book ofAzariah (323 pp.)
Lessons on the Epistle of St. Paul to the Romans (312 pp.)