The Poem of the Man-God

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The Poem of the Man-God
Poem of the Man God Cover.JPG
Author Maria Valtorta
Original title Il Poema dell'Uomo-Dio
Country Italy
Language Italian
Genre Christianity
Publisher Centro Editoriale Valtortiano
Publication date
1956

The Poem of the Man-God (Italian title: Il Poema dell'Uomo-Dio) is a multi volume book of about five thousand pages on the life of Jesus Christ written by the reputed Italian mystic Maria Valtorta.[1][2][3] The current editions of the book bear the title: The Gospel As It Was Revealed to Me.

The book was first published in Italian in 1956 and has since been translated into 10 languages and is available worldwide. It is based on the over 15,000 handwritten pages produced by Maria Valtorta between 1943 and 1947.[1][4] During these years she reported visions of Jesus and Mary and claimed personal conversations with and dictations from Jesus.[2][3][4] Her notebooks (published separately) include close to 700 detailed episodes in the life of Jesus, as an extension of the gospels.[1][3][5]

Valtorta's handwritten episodes (which had no temporal order) were typed into separate pages by her priest and reassembled as a book.[1][3][5] The first copy of the book was presented to Pope Pius XII, and the three Servite priests who attended the 1948 papal audience stated that he gave his verbal approval to "publish this work as is".[1][3][4] However, the Holy Office forbade publication and, when in spite of that prohibition publication followed, placed the book on the Index of Forbidden Books.[3] The Index of Forbidden Books was formally abolished by the Vatican in 1965,[6][7] but "kept its moral force, inasmuch as it taught Christians to beware, as required by the natural law itself, of those writings that could endanger faith and morality".[8][9]

In 1992, at the request of the Congregation for the Doctrine of the Faith, Cardinal Dionigi Tettamanzi asked the publisher to ensure that "in any future reprint of the volumes, each should, right from its first page, clearly state that the 'visions' and 'dictations' referred to in it cannot be held to be of supernatural origin but must be considered simply as literary forms used by the author to narrate in her own way the life of Jesus".[10] The publisher maintained that this was an implicit declaration that the work was free of doctrinal or moral error.[11]

Writing[edit]

Maria Valtorta was bedridden in Viareggio, Italy, for most of her life due to complications from being struck in the back at random while walking on a street.[12] Valtorta was a member of the Third Order Servites of Mary, affiliated to the order to which her spiritual director, Fr. Romuald Migliorini, O.S.M. belonged.

On the morning of Good Friday 1943 she reported having a vision in which Jesus appeared and spoke to her. While Valtorta did not begin writing The Poem of the Man-God until 1944, the pre-Poem writings included various topics such as Mariology, Darwinism, and suffering. She reported having many more visions and conversations with Jesus and the Virgin Mary and said that Jesus had asked her to record her visions in writing. She continued to write her visions in her notebooks until 1947.[13]

Her priest and others were allegedly surprised that the handwritten pages included no overwrites, corrections or revisions and seemed somewhat like dictations.[citation needed] 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.[citation needed] The sentences attributed to Jesus in the reputed visions had a distinct and recognizable tone and style that was different from the rest of the text.

Temporal order[edit]

The Poem of the Man-God is not, however, a sequential transcription of Valtorta's notebooks, because her reported visions (which were dated in her notebooks) were not in the same chronological order as the flow of time in the narrative she wrote. For instance, she reported having a vision of The Last Supper on March 9, 1945 while another on the Beatitudes during the Sermon on the Mount was written more than two months later on May 24, 1945. Her priest was surprised that once the handwritten pages were typed on separate pages and reassembled, episode by episode like a deck of cards, the flow of the text was smooth. The book itself follows the life of Jesus in chronological form, with footnotes referring to the dates on which she wrote each episode.[14]

Most of the episodes she wrote have a uniform format and structure. Valtorta first describes a scene, often with picturesque details of the background, the trees, the mountains and the weather conditions on that day in the Holy Land. For instance, her prelude to the Sermon on the Mount written on May 22, 1945 depicts the road on which Jesus is walking, states that it was a clear day on which Mount Hermon could be seen by Jesus but Lake Merom could not be seen. In some episodes she mentions the colors of the clothing worn by Jesus or the Apostles.

Geography of the Holy Land[edit]

The consistency of her almost eyewitness-like descriptions of the topography of the terrain in the Holy Land has been surprising to some experts. In 1952, a geologist, Vittorio Tredici (a past president of the National Miners' Association of Italy), found the detailed knowledge of the geological and mineralogical aspects of Palestine present in her notes unexplainable in view of the fact that she never left Italy and was bed-ridden much of her life.[15]

The Poem of the Man-God is very specific in its description of the topography and geography of Palestine. Its level of detail has been surprising to experts, in that it includes more ancient town names than were generally recorded when the book was written in the 1940s. The book names 255 specific locations in Palestine as it narrates the life and travels of Jesus, but 52 of these locations have no biblical reference at all. Furthermore, 79 of these 255 locations (about 30%) were not mentioned in the then current 1939 edition of the International Standard Bible Encyclopedia Atlas.

Of these locations, 20 confirmations have been made via the 1989 editions of atlases of Palestine published after The Poem of the Man-God was written and nine more have since been confirmed via the analysis of ancient documents. The book also mentions six ancient Palestinian cities the locations of which correspond to the modern consensus among experts.[citation needed]

Style of narrative[edit]

The scenes Valtorta wrote usually involve detailed conversations between people. For instance, in the Sermon on the Mount episode written on May 22, 1945 Jesus is met on the road by Saint Philip the Apostle and their detailed conversation is included. The scene then describes how the other Apostles come down the mountain to greet Jesus and how the Sermon on the Mount begins.

Valtorta gives particular emphasis to the words she attributes to Jesus. While the Gospel of Matthew refers to the Beatitudes in a few paragraphs (Matthew 5:3-12), the text for the single Beatitude “poor in the spirit” spoken by Jesus in her vision is one and a half pages long. The full text of the Sermon on the Mount that she wrote in her notebook and attributed to Jesus takes three episodes from May 24 to 27, 1945, and is over 30 pages long. The fact that her text of the Beatitudes still has the same eight or ninefold structure as the Beatitudes in the Gospel (but is far more detailed) characterizes her notebooks.

In some cases, such as the Passion, her descriptions are very detailed and graphic. In 1952, an endocrinologist, Dr. Nicholas Pende, expressed surprise at the level of detail in which Valtorta depicted Christ's spasms in Crucifixion, saying that she described "a phenomenon which only a few informed physicians would know how to explain, and she does it in an authentic medical style".[15]

An extended story[edit]

Matthias Stom's depiction of Jesus before Caiaphas at night based on Mark 14
Giotto's depiction of Jesus before Caiaphas in the morning based on Luke 22

Maria Valtorta's visions do, however, report parables, miracles and episodes in the life of Jesus that are not present in any of the synoptic Gospels.

An example is how the episode she wrote regarding the Trial of Jesus by Caiphas after Jesus was betrayed presents an extended life story of Jesus beyond the synoptic Gospels. She wrote this episode on February 16, 1944, as the 600th episode in the Poem of the Man-God.

The Trial of Jesus by Caiphas is discussed in all synoptic Gospels. However, the fact that some place it at night, while others refer to it after daybreak has at times been viewed in terms of a synoptic problem. Luke 22:66 states: "At daybreak the council of the elders of the people, both the chief priests and teachers of the law, met together, and Jesus was led before them."[16] Luke thus places the trial after daybreak. However, both Matthew and Mark refer to the trial at night. Some biblical scholars have struggled with these facts, e.g. the liberal Jesus Seminar's The Complete Gospels Annotated Scholars Version notes for Mark 14:53-72 state: "...It is difficult to reconcile much of Mark's picture with known Jewish judicial procedures: a secret court session, at night..."[17]

While the synoptic Gospels do not refer to Gamaliel in the Trial of Jesus, the Poem of the Man-God does. Indeed, Gamaliel (a leading authority in the Sanhedrin) makes repeated appearances in Valtorta's narrative and Valtorta reports a number of meetings between him and Jesus over the years. In the episode that Valtorta wrote for the Trial of Jesus by Caiphas, there are two trials, one at night and the other after daybreak. The second trial is prompted by Gamaliel using the same reasoning that The Complete Gospels notes used to criticise Mark 14, namely Gamaliel considered the time and place of the night trial against Jewish judicial procedures, and demanded a new trial after daybreak. Thus Valtorta's episode makes any criticism of the Gospel of Mark's account of the Trial of Jesus unnecessary and produces an explanation that reconciles Mark 14 with Luke 22.[18]

Another example is the episode she wrote on February 28, 1946. It reports that in preparation for His Passion, Jesus visited the town of Kerioth to say farewell and performed a miracle, curing Anne of Kerioth on her deathbed. In this episode Jesus instructs the cured Anne of Kerioth to forever tend to and comfort Mary of Simon, the mother of Judas Iscariot who will be heartbroken upon the betrayal by her son and the deaths of Jesus and Judas in the near future.

The fact that Valtorta wrote each multi-page episode as a much more detailed version of an episode in the New Testament and her inclusion of as yet unreported events in the life of Jesus generated both interest and controversy from the moment the book was offered for publication.

Astronomical analysis[edit]

Chronology of Jesus[edit]

View of the constellation Orion

The narrative of the Poem of the Man-God includes a number of specific observations of the positions of the stars, the moon, etc. For instance, in episode 356, titled "The Night at Gadara" (page 459, volume 3) written on December 11, 1945 Maria Valtorta wrote of a night Jesus spent at Gadara during his ministry:

"The magnificent stars of a clear night in the month of March are shining in the eastern sky.... It is a very tall house, situated in one of the highest parts of the town, so that the infinite horizon spreads out.... as the moon is waning, the sky is glistening with countless stars.... with its springtime constellations and the magnificent stars of Orion: of Rigil and Betelgeuse, of Aldebaran, of Perseus, Andromeda and Cassiopeia and the Pleiades united like sisters. And Sapphirine Venus covered with diamonds, and Mars of pale ruby and the topaz of Jupiter..."

Given that the joint visibility of these stars is uncommon, in 1992 Purdue University physicist Lonnie VanZandt analyzed these events to estimate a date for the event described.[19] Jupiter has roughly a 13 year cycle as it is seen against the background of the stars. Mars has an orbital period of 23 months, while Venus is almost cyclic, appearing every two years at about the same location, but advancing 2 and half months each time.[20][21] Using a computer planetary simulation system, VanZandt noted that the only possibilities for the observation Valtorta described during the month of March would be AD31 and AD33. After considering other elements in the narrative VanZandt concluded that the date AD31 had to be rejected, leaving March AD33 as the only possibility.[19]

Given that according to the narrative the Night at Gadara was one year before the Crucifixion of Jesus, the observation places the date of Good Friday during April AD34. According to VanZandt the estimation of the joint observability of these three stars and the position of the moon during that time would have been almost impossible without a computer system.[19]

“If Maria Valtorta was mentally ill, was it her illness that allowed her to accurately transcribe in 1945 what planets and stars were in the night sky on specific days 2,000 years ago (verified by a Harvard educated Theoretical Physicist) without the assistance of modern complex astronomical computer algorithms? Was her illness that gave her knowledge of first century Palestinian geography, towns and villages (nine of which were unknown before her death) that were not available in any published atlases or journals during her lifetime? Was it her illness that enabled her to write 647 chapters (15,000 pages) in random order in glue bound binder notebooks (with no corrections), at the conclusion (when Jesus purportedly gives the chapter sequence) unfolds from a well-shuffled deck of cards into a perfectly seamless flowing chronology (that only materialized when her work was typed and could be sequenced to the key), in which Jesus traverses the land of Palestine from one end to another in five cycles (some 4,000 miles), ministering in 343 named locations in proper order (that have been route mapped) without error? All this while paralyzed from the waist down for 28 years in a bed? The Harvard Educated Physicist concluded: "These impossibly exact details "tax the credulity of even the immovable atheist more than the alternative that Jesus showed it to her. In the words of Sherlock Holmes, when you eliminated the impossible, that which remains, however merely improbable, must be true" (Professor Lonnie Lee VanZandt).” [22]

Nativity of Mary[edit]

Using the information that Jesus died in AD 34 at the age of 33, and the assertion in the narrative that Mary was sixteen years old when she gave birth to Jesus, VanZandt works backwards to determine that Mary herself was born in 17 BC. According to episode 5. titled, "Birth Of The Virgin Mary," she is born after a violent storm, after which a rainbow appears from the top of Mount Hermon. Valtorta places this event in September, three days before the full moon.

Valtorta notes in episode 5 that she is not certain of the setting of Mary's birth, while VanZandt's calculations rely on the assumption that Mary was born in Nazareth, 58 miles southwest of Mount Hermon. VanZandt does not discuss the plausibility of a rainbow visible at Mount Hermon also being visible in Nazareth.[23]

VanZandt states that, "September 23, a full moon - 3 days, seems a possibility. However, although the sun did lie as far south as 255° in the early afternoon, it was then much too high in the sky for a rainbow arc to rise out of Mt. Hermon." VanZandt suggests that October 23, 17 BC was instead the date of Mary's birth, since on that day, "at 4:40 pm… three days before the full moon, the setting sun was 4° above the western horizon. Its bearing was then 254°, precisely the bearing necessary to illuminate a rainbow springing from Mt. Hermon."

Publication[edit]

Maria Valtorta was at first reluctant to have her notebooks published, but on the advice of her priest, in 1947 she agreed to their publication. The handwritten pages were typed and bound by Father Romuald Migliorini OSM and fellow Servite Father Corrado Berti, OSM.

Shortly after April 1947, Father Berti presented the first copy of the work to Pope Pius XII, who on 26 February 1948 received Fathers Migliorini and Berti, along with their prior, Father Andrea Checchin, in special audience,[24][25] as reported on the next day's L'Osservatore Romano, the Vatican newspaper.[26]

At the meeting, Pius XII reportedly told the three priests; "Publish this work as it is. There is no need to give an opinion about its origin, whether it be extraordinary or not. Who reads it, will understand. One hears of many visions and revelations. I will not say they are all authentic; but there are some of which it could be said that they are."[24][25] After the audience, Father Berti wrote these words as best he remembered them.[25] In his 8 December 1978 account of the events concerning Maria Valtorta's writings, he summarized the Pope's words as "Publish this work as it is."[27][28][29]

Bishop Roman Danylak says that Cardinal Edouard Gagnon, writing on 31 October 1987 to the Maria Valtorta Research Center, spoke of "the kind of official Imprimatur granted before witnesses by the Holy Father in 1948",[29] while David Michael Lindsey reports Cardinal Gagnon as saying: "This judgment by the Holy Father in 1948 was an official Imprimatur of the type given before witnesses."[3]

The permission of the author's ordinary or of the ordinary of the place of publication or of printing was required for publishing such books and had to be given in writing,[30][31] Apparently assuming that he had a verbal papal approval, Father Berti presented the work for publication to the Vatican Printing Office,[25] A year later, in 1949, the Holy Office summoned Father Berti and ordered him to surrender all copies[28] and promise not to publish the work. Father Berti handed over his typed copies, but returned the original handwritten text to Maria Valtorta.[25]

In 1950, Maria Valtorta signed a contract with the publisher Michele Pisani, who between 1956 and 1959 printed the work in four volumes,[28] the first of which was titled "The Poem of Jesus" and the others "The Poem of the Man-God".

Successive Church statements[edit]

By a decree of 5 January 1960, published on instructions of Pope John XXIII, the Holy Office condemned the published work and included it in the Index Librorum Prohibitorum.[28][32] The decree was published also on L'Osservatore Romano of 6 January 1960, accompanied by a front-page unsigned article under the heading "A Badly Fictionalized Life of Jesus".[33]

The Vatican newspaper republished the content of the decree on 1 December 1961, together with an explanatory note, as mentioned by Cardinal Joseph Ratzinger, Prefect of the Congregation for the Doctrine of the Faith, in his letter 144/58 of 31 January 1985, in which he entrusted to Cardinal Giuseppe Siri, Archbishop of Genoa, the decision whether to inform a priest of his archdiocese that the Valtorta work had indeed been placed on the Index, which keeps its moral force, and that "a decision against distributing and recommending a work, which has not been condemned lightly, may be reversed, but only after profound changes that neutralize the harm which such a publication could bring forth among the ordinary faithful".[9][34]

On 14 June 1966, the Congregation for the Doctrine of the Faith issued a notification stating that, although the moral force of the guidance provided by the Index still held good, the legal prohibition and the sanctions that were attached to it were abrogated.[35] In response to enquiries, it issued a decree on 15 November 1966 in which it stated that canon 1399 of the 1917 Code of Canon Law, which automatically banned various classes of books, including those that, if published without observing the rules of canon law, recounted new revelations or visions or introduced new devotions, no longer had the force of ecclesiastical law, while at the same time it stressed the validity of the moral law that altogether prohibits the endangering of faith and good morals.[36]

The current (1983) Code of Canon Law states that "the pastors of the Church...have the duty and right to demand that writings to be published by the Christian faithful which touch upon faith or morals be submitted to their judgment and have the duty and right to condemn writings which harm correct faith or good morals."[37]

In 1992 Cardinal Dionigi Tettamanzi, President of the Italian Episcopal Conference, directed the publisher of the work to state clearly at the beginning of each volume that the "visions" and "revelations" referred to in it "cannot be held to be of supernatural origin but must be considered simply as literary forms used by the author to narrate in her own way the life of Jesus". His directive, communicated by letter 324/92 of 6 January 1992, was made at the request of the Congregation for the Doctrine of the Faith. His letter also recalled the notes about the matter that appeared on L'Osservatore Romano of 6 January 1960 and 15 June 1966.[38][10][10]

In 1993 Cardinal Ratzinger wrote to Bishop Raymond James Boland of Birmingham, Alabama that his Congregation had made that request to the Italian Bishops Conference to ask the publisher to have a disclaimer printed in the volumes that "clearly indicated from the very first page that the 'visions' and 'dictations' referred to in it are simply the literary forms used by the author to narrate in her own way the life of Jesus. They cannot be considered supernatural in origin."[9]

Position of the Church[edit]

In light of the church's successive statements, in accordance with Normae Congregationis, the church's official position on the Poem is constat de non supernaturalitate (confirmed to not be of supernatural origin).[39][40][not in citation given][9][not in citation given]

Other reported visions[edit]

The Medjugorje visions by Marija Pavlovic and Vicka Ivankovic have both stated that Maria Valtorta’s records of her conversations with Jesus are truthful.[41][42] According to an Ivankovic statement made on January 27, 1988, in 1981 the Virgin Mary told her at Medjugorje: "If a person wants to know Jesus he should read Maria Valtorta. That book is the truth".[41][42] A 2009 Yale University report further detailed the intricate connection between the Medjugorje apparitions and the writings of Maria Valtorta.[43][44]

The Poem of the Man-God is also mentioned in the writings of Archbishop[citation needed] Don Ottavio Michelini, from Mirandola, who reported a series of Dictations and Visions given to him by Jesus Christ and the Virgin Mary from 1975 to 1979. He reported these words dictated to him by Jesus himself:

"I have dictated to Maria Valtorta, a victim soul, a marvelous work. Of this work I am the Author. You yourself, son, have taken account of the raging reactions of Satan.... You have verified the resistance that many priests oppose to this work. This also proves, son, that he who has not sensed in the Poem the savour of the Divine, the perfume of the Supernatural, has a soul encumbered and darkened. If it were—I do not say "read"—but studied and meditated, it would bring an immense good to souls. This work is a well-spring of serious and solid culture.... This is a work willed by Wisdom and Divine Providence for the new times. It is a spring of living and pure water. It is I, the Word living and eternal, Who have given Myself anew as nourishment to the souls that I love. I, Myself, am the Light, and the Light cannot be confused with, and still less blend Itself with, the darkness. Where I am found, the darkness is dissolved to make room for the Light."[citation needed]

Quotes and comments[edit]

Support[edit]

Support for Maria Valtorta’s work has come from a number of clergy. Mariologist, and the author of many books on the Blessed Virgin Mary, Fr. Gabriel M. Roschini, professor at the Pontifical Faculty of Theology in Rome, advisor to the Holy Office and founder of the Marianum, which is both the name of the pontifical school and the journal of Marian theology wrote of Valtorta:

"I must candidly admit that the Mariology found in Maria Valtorta's writings, whether published or not, has been for me a real discovery. No other Marian writing, not even the sum total of all the writings I have read and studied were able to give me as clear, as lively, as complete, as luminous, or as fascinating an image, both simple and sublime, of Mary, God's masterpiece."[45]

When providing his "imprimatur" in 2002, Bishop Danylak wrote:

"Is there anything against faith or morals in her writings? All her critics begrudgingly have acknowledged that there is nothing against faith and morals… there is nothing objectionable in The Poem of the Man-God and all the other writings of Valtorta."

Msgr. Gianfranco Nolli, a director of the Vatican Museum stated that "Whoever reads The Poem of the Man God is favored with spiritual blessing and inner peace."[citation needed] Archbishop George Hamilton Pearce, S. M. also publicly defended The Poem of the Man-God and wrote:

"I find it tremendously inspiring. It is impossible for me to imagine that anyone could read this tremendous work with an open mind and not be convinced that its author can be no one but the Holy Spirit of God."[46]

Fr. Leo, a personal chaplain of Mother Teresa of Calcutta for 3 years, noticed that she always carried 3 books with her, wherever she went. One was the Bible and the other was her breviary. He asked about the third, and it was "The Poem of the Man-God by Maria Valtorta. He asked her what it was about, and she told him "Read it". He asked her again, and she responded with the same answer, "Read it".[citation needed]

Criticism[edit]

According to Father Mitch Pacwa, S.J., "the long speeches of Jesus and Mary starkly contrast with the evangelists, who portray Jesus as 'humble, reserved; His discourses are lean, incisive.' Valtorta's fictionalized history makes Jesus sound 'like a chatterbox, always ready to proclaim Himself the Messiah and the Son of God,' or teach theology in modern terms. The Blessed Mother speaks like a 'propagandist' for modern Marian theology." In addition, Pacwa writes that the poem has "'many historical, geographical and other blunders.' For instance, Jesus uses screwdrivers (Vol. 1, pp. 195, 223), centuries before screws existed."[47]

References[edit]

  1. ^ a b c d e Shepherd of Souls: The Virtuous Life of Saint Anthony Pucci by Peter M. Rookey O.S.M. (Jun 2003) ISBN 1891280449 CMJ Marian Press pages 1-3
  2. ^ a b Voices, Visions, and Apparitions by Michael Freze (Sep 1993) ISBN 087973454X OSV Press page 251
  3. ^ a b c d e f g The Woman and the Dragon, The: Apparitions of Mary by David Michael Lindsey (Jan 31, 2001) ISBN 1565547314 Pelican pages 324-326
  4. ^ a b c Maria Valtorta.net
  5. ^ a b The Poem of the Man-God Volume 1, by Maria Valtorta, 1986, ISBN 99926-45-57-1 pages iv-xii
  6. ^ The Church in the Modern Age, (Volume 10) by Hubert Jedin, John Dolan, Gabriel Adriányi 1981 ISBN 082450013X, page 168
  7. ^ Timeline of events and PDF files at Maria-valtorta.net
  8. ^ Acta Apostolicae Sedis 58 (1966), p. 445
  9. ^ a b c d Colin B. Donovan, "Poem of the Man-God"
  10. ^ a b c Lettera dell'arcivescovo Tettamanzi del 6 gennaio 1992
  11. ^ L'opera di Maria Valtorta e la Chiesa (The work of Maria Valtorta and the Church)
  12. ^ Illness-28 years confined to bed
  13. ^ Valtorta Notebooks http://www.mariavaltorta.com/?op=view_news&type=news&id=42
  14. ^ Poem of the Man-God Excerpts http://www.valtorta.org/the_poem__selected_excerpts.asp
  15. ^ a b Tredici Quote on Valtorta http://sacredheartofjesus.ca/MariaValtorta/M%20A%20R%20I%20A.htm
  16. ^ Bible Gateway, Luke 22:66 http://www.biblegateway.com/passage/?search=luke%2022:66&version=31
  17. ^ Robert Miller, 1994, The Complete Gospels, Annotated Scholars Version Polebridge Press ISBN 0-06-065587-9
  18. ^ Valtorta on Luke 22:66 http://www.valtorta.org/synoptic_puzzle_solved_defaultpage.asp
  19. ^ a b c Lonnie Lee VanZandt Astronomical dating of the Poem of the Man-God, Purdue University, 1992
  20. ^ The observer's guide to astronomy, Volume 1 by Patrick Martinez 1994 ISBN 0-521-37945-8 page 293
  21. ^ Astronomical enigmas by Mark Richard Kidger 2005 ISBN 0-8018-8026-2 page 211
  22. ^ http://www.advancedchristianity.com/pages/MPC/Docs/VanZandt.htm
  23. ^ Purdue University website
  24. ^ a b Peter M. Rookey, "Shepherd of Souls: The Virtuous Life of Saint Anthony Pucci", CMJ Marian Publishers 2003, ISBN 1-891280-44-9 p. 2
  25. ^ a b c d e Father Mitch Pacwa, S.J., "Is 'The Poem of the Man-God' simply a bad novel?"
  26. ^ L'Osservatore Romano, 27 February 1948, p. 1
  27. ^ Original of Corrado Berti's 1978 account
  28. ^ a b c d Maria Valtorta: The life of Jesus, intitled 'The Poem of the Man-God', and her other mystical writings
  29. ^ a b Website of Bishop Roman Danylak: "Maria Valtorta, Her Life and Work"
  30. ^ Code of Canon Law (1917), canon 1385
  31. ^ Code of Canon Law (1917), canon 1394 §1
  32. ^ Acta Apostolicae Sedis LII (1960), p. 60
  33. ^ English translation of the article
  34. ^ Original Italian text
  35. ^ "Notification" AAS 58 (1966), p. 445
  36. ^ "Decree" AAS 58 (1966), p. 1186
  37. ^ [1] Canon Law, Can. 823 §1
  38. ^ Valtorta Opinions http://www.heandi.qc.ca/mariavaltorta.net/church_approval.htm
  39. ^ EWTN: Apparitions Constat de non supernaturalitate. The judgment that an alleged apparition has been shown to be not supernatural means it is either clearly not miraculous or lacks sufficient signs of the miraculous. Private revelation, for example, which is doctrinally dangerous or which manifests hostility to lawful authority could not come from God. It could even be demonic, especially if there are extraordinary signs accompanying it. The devil gladly mingles truth and lie to deceive the faithful, dazzling them with signs and wonders to give credence to his message. His purpose is to separate them from the Church, either by getting them to believe things contrary to the deposit of the faith or to act contemptuously of Church authority. An attitude of pride and judgment toward the Church is a clear sign of his presence. An alleged revelation may also only be a pious rambling, consistent with faith and morals, but lacking evidence of being anything more than the product of human effort. No fraud need be intended, only an active imagination. Finally, it may be that the doctrine may be sound and there may be phenomena, but insufficient to demonstrate supernaturality. In this latter case, there would seem to be a possibility of revision.
  40. ^ Acta Apostolicae Sedis LII (1960), p. 60
  41. ^ a b Words from heaven: Messages of Our Lady from Medjugorje: a documented record of the messages and their meanings Saint James Publishing, 1990: ISBN 1-878909-05-3 page 145
  42. ^ a b Queen of Peace Newsletter (Pittsburgh Center for Peace, P.O. Box 1218, Coraopolis, PA 15108): 1988, vol. 1, no. 2.
  43. ^ Yale University Publishes Article on the Medjugorje Connection to Maria Valtorta
  44. ^ Vicka Ivanković 1988 interview
  45. ^ Gabriel Roschini, O.S.M. (1989). The Virgin Mary in the Writings of Maria Valtorta (English Edition). Kolbe's Publication Inc. ISBN 88-7987-086-6
  46. ^ Valtorta Quotes http://www.valtorta.org/the_poem__reviews_and_critiques.asp
  47. ^ Father Mitch Pacwa, S.J., "Is 'The Poem Of The Man-God' Simply A Bad Novel?" http://www.ewtn.com/library/scriptur/valtorta.txt

Bibliography[edit]

Sources and external links[edit]