Prepare your souls to receive the Light.

Mary, our Co-Redemptrix, says:

« God forgives him who acknowledges his sin, repents and confesses it with a humble and sincere heart, He does not only forgive, He rewards. Oh! How good is My Lord to those who are humble and sincere! To those who believe in Him, and trust in Him! Clear your souls of what encumbers them and makes them insipid. Prepare your souls to receive the Light. As a light in darkness, It is a guide and a holy consolation. O holy friendship with God, beatitude of His faithful ones, wealth unequaled by anything else, who possesses you is never alone, and never tastes the bitterness of despair.

O holy friendship, you do not eradicate sorrow, because sorrow was the destiny of a God incarnate and can thus be the destiny of man. But you make this sorrow sweet in its bitterness, and you mingle with it a light and a caress which relieve the cross with a celestial touch. And when Divine Bounty grants you graces, make use of the gift received to give glory to God. Do not be like foolish people who turn a good thing into a harmful weapon, or like lavish persons who convert their wealth into misery.

You give Me too much sorrow, My children, behind whose faces I see the Enemy appear, that is, he who hurls himself against My Jesus. Too much sorrow! I would like to be the Source of Grace for everybody. But too many among you do not want Grace. You ask for “graces”, but with a soul devoid of Grace. How can Grace succor you if you are Her enemies?

The great mystery of Good Friday [...] is commemorated and celebrated in churches. But it is necessary to celebrate and commemorate it in your hearts, and to beat your breasts like those who were descending from Golgotha and say. “In truth, this Man was the Son of God, the Saviour”, and say: “Jesus, for the sake of Your Name, save us”, and say: “Father, forgive us”, and finally say: “I am not worthy, but if You forgive me and come to me, my soul will be healed, and I no longer want to commit sin, because I no longer wish to be ill and hateful to You.”

Pray, children, with the words of My Son. Say to the Father for your enemies: “Father, forgive them.” Call the Father Who has withdrawn indignant at your errors: “Father, Father, why have You forsaken me? I am a sinner. But if You forsake me, I will perish. Come back, Holy Father, that I may be saved.” Entrust your eternal good, your spirit, to the Only One Who can preserve it unhurt from the demons: “Father, into Your hands I commit my spirit.”

Oh! If with humility and love you surrender your spirit to God, He will lead it as a father leads his little one, neither will He allow anything to hurt your spirit. Jesus, in His agony, prayed to teach you how to pray.

[…] consider and remember that I possessed God through an ever increasing sorrow. It descended into Me with the Seed of God and like a gigantic tree it has grown until it touched Heaven with its top, and hell with its roots, when I received on My lap the lifeless remains of the Flesh of My flesh, and I saw and counted His tortures, and I touched His torn Heart to consume My sorrow right until the last drop. »

From the Church-approved “The Gospel as Revealed to Me,” by Maria Valtorta. Imprimaturs from Bishop Roman Danylak (Titular Bishop of Nysea, Rome), Bishop Bonicilli (Abano, Italy) and Archbishop Soosa Pakian of Trimandrum. From Chapter 24.

 

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DECALOGUE OF HUMILITY

 

By Sister Benigna Consolata Ferrero (1885-1916).

1. Thou art nothing; thou art less than nothing, because thou art a miserable culprit, and a sinful nothing.

2. Thou canst do nothing of thyself; one thing only canst thou do, offend Me by abusing My graces and preparing for thy soul eternal damnation.

3. Thou meritest nothing; and therefore nothing judges nothing, says nothing, asks for nothing, and complains of nothing.

4. Nothing is content with everything, because nothing merits nothing, asks for nothing, and complains of nothing.

5. Nothing demands not that others should be concerned about her; and when Superiors are interested in her through charity, she plunges herself in the depths of her unworthiness.

6. My spouse, thou shouldst consider thyself as a rag, but not as a clean rag, that oftentimes is valued because it serves for drying objects; but a rag all soiled, which causes one to shudder on looking at it, which one will not even touch with the hands, and tries to get rid of; or if one must take it in the hand, it is only with the tips of the fingers so as not to get soiled. This is how thou shouldst regard thyself in the Community if thou wouldst keep thy place.

7. Thou shouldst be constantly abyssed in the consideration of thy nothingness, and deem thyself unworthy of all that is given thee.

8. Do not oppose in anything what Love wishes to do with thee. Even if I grant thee great graces, receive them with humility. I have created the world out of nothing: in the world, for example, is the sun, and what a great work the sun effects! And there, too, is the little fly; I have created both and both serve to My greater glory. Do not undervalue any grace, not even the smallest; profit of all, but always through love. Nor is this to be done with sentiment. When does a tree bear fruits and bear them most abundantly? When its roots are buried deep in the earth; and the deeper they are the less they are seen outside. So shouldst thou act: hide thyself more and more in the interior life. In the exterior a common life, exact certainly, but nothing extraordinary; and yet in the interior all extraordinary, beginning with charity, then humility, and then mortification.

9. Willingly let Love call thee away from the earth of thy miseries, whenever it pleases, in order to place thee in the crown of glory of My most sweet Heart for all eternity. The diamond is not seen when it is within the mountain; and yet it does not cease to be there; so is it with the soul which I keep hidden. Imitate also the Angels, who aiding so many human beings are nevertheless unseen.

10. Finally, as long as thou remainest ingulfed in thy nothingness,—and it is this which attracts to thee so many graces—I shall be to thee always a God of goodness, a God of mercy, a God of love; but the day in which thou art elated by pride, I shall become to thee a God of justice. I tell thee this not to frighten thee, but to warn thee, because I love thee so tenderly. If thou dost practice humility, thou wilt find peace; if thou wilt practice it more perfectly, thou wilt find more peace; and if thou wilt live and breathe only humility, thou shalt be pursued by My Love, My predilection and My favors, more than a robber is sought for by the police. O Religious Soul, I would wish to be able to call thee My Humility, and I shall succeed if thou art faithful to Love.

 

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I had never heard of Sister Benigna, until reading about how the Lord recommended her works a number of times to Maria Valtorta, as mentioned in Valtorta's Notebooks.

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Can Mary be called the second-born of the Father?

The Church teaches that Jesus is the only-begotten of the Father, yet Maria Valtorta writes in The Poem of the Man-God, that Mary is the “second-born” of the Father. Is this the smoking-gun heresy that proves that the Poem is a nothing more than a bad novel?

 

In the very first chapter of The Poem of the Man-God by Maria Valtorta, the Lord asks her to write the following: “Mary can be called the second-born of the Father because, owing to the perfection granted to Her and preserved by Her, and to her dignity of Spouse and Mother of God and Queen of Heaven, She comes second after the Son of the Father and second in His eternal thought, which ab aetorno took delight in her.”

 

Yet, in the beginning of the Gospel of St. John, the evangelist says of Jesus “And we saw his glory – glory as of the only begotten of the Father – full of grace and truth” [John 1:14.] In three other places in his gospel, John calls Jesus the “only begotten Son.” [John 1:18; 3:16; 3:18.] In the Nicene Creed, recited at Mass, we say that we believe “...in One Lord, Jesus Christ, the only-begotten Son of God.” And in the Gloria at Mass, we pray “O Lord Jesus Christ, the only-begotten Son.”

 

If Jesus is the only-begotten of the Father, how can Mary be called the second-born of the Father? Would not this be a heresy? This is in fact what Anselmo de la Cruz affirms in an article available on the Internet Here. “This is a heresy, since Our Lord Jesus Christ is the one and only begotten Son of the Father, consubstantial with Him, as taught in the Credo: “I believe in Jesus Christ His only Son.” […] “There can be no “second-begotten” of the Father, which would make Mary equal to the one and only Son. If Christ is the only Son, it is understood that a second cannot exist.” 

 

Fr. Mitch Pacwa, of EWTN, also weighs in on this. He writes Here that the Poem “oddly claims, ‘Mary can be called the 'second-born' of the Father...’ Her explanation limits the meaning, avoiding evidence of an authentic heresy; but it does not take away the basic impression that she wants to construct a new mariology, which simply goes beyond the limits of propriety." 

 

So it may not be an authentic heresy to Fr. Pacwa, but it is definitely “odd” and lacks “propriety” to claim that Mary is the second-born. 

 

For Valtorta critic Sandra Miesel, almost everything about the Poem is wrong or bad. Thus she mockingly writes Here: “Mary, whom Jesus calls ‘the Second-Born of the Father,’ and ‘second to Peter with regard to ecclesiastical hierarchy’ preens over her unique exemption from ‘the torture of generating.’ ” No explanation is given as to what is erroneous with these quotes. Evidently she feels that none is needed, since her snide mockery [of the Blessed Virgin, no less] should be considered as proof enough that the Poem is guilty of what she terms “blatant and offensive defects.” 

 

In sum, is the designation of Mary in the Poem as the second-born of the Father, an authentic heresy, an odd claim lacking propriety, or is it offensive? How can it be reconciled with the belief of the Church that Jesus is the only-begotten Son of God? 

 

If one is reading the Poem as a product of the imagination and thought of the person of Maria Valtorta, one is probably not inclined to explore a possible deeper meaning in what is written. However, if the reader believes that the Poem is the supernatural work of Jesus, with Valtorta only an instrument or spokesperson, than one would be open to thinking further about what is written. 

 

And thinking further about Mary being the second-born and Jesus as the first-born, one sees that this is in relation to their existence as human beings. Thus, in his humanity Jesus is first-born of all creation in the Thought of the Father, and Mary is God’s second delight, owing to her “perfection” and “dignity.” But Jesus has not only his humanity but also his divinity! And it is in his divinity that he is the only-begotten Son of the Father.

 

Our Lord is thus the only-begotten in his divinity as “God of God, light of light, true God of true God.” However, in his humanity he is the first-born (Primogenito), and in terms of her humanity, Mary is the second-born (secondogenita). 

 

This solution to the dilemma may even seem quite obvious and simple, but evidently not for those who are blinded by their resistance, both to Maria Valtorta and the Poem. As made clear in her published Notebooks, Maria suffered exceedingly during most of her life, including while she was writing the Poem; she offered her pains as a victim soul for the salvation of others. 

 

The three authors cited above are so entrenched in their bias that they are willing to publish articles critical of her and the Poem. They consider the Poem as merely a human work, and not as supernatural, which it is. Therefore what is written in the Poem is viewed one-dimensionally, superficially, and negatively. Even if they mean well, the net result of their articles is to discourage Catholics from reading it.

 

If they were open to the possibility that the Lord is the actual author of the work, they might think twice before describing it with such labels as “heresy,” “odd,” lacking “propriety,” or “offensive.” Unfortunately their skepticism is a veil covering their perception of the Poem, which impedes them from knowing its supernatural origin. 

 

“But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory: Which none of the princes of this world knew; for if they had known it, they would never have crucified the Lord of glory. [1 Corinthians 2: 7-8.]

 

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Weekly program for offering our prayers and sufferings.

Our Lord explained to the mystic and victim soul Maria Valtorta that He wants each day of the week dedicated to a specific intention, for which our sufferings, pains and prayers should be offered. 

 

“And let us look at the major groups for which suffering is needed. The ones for which I, too, suffered in the Passion. The Priesthood, the despairing, sinners, idolaters, and the souls waiting to return to God – that is, for you, the souls being purged; for Me, at that time, the just in Limbo.”

 

Sunday, Monday and Tuesday, the first three days of the week, should be dedicated to the Priesthood. “In the Priesthood I include all the consecrated of every kind and category” The Priesthood is necessary for the life of the spirit, for the flock of the faithful. Priests provide the vital elements for souls, just like the four elements needed for life on earth – light, water, air, and fire. But many of these consecrated clerics become weaker and weaker, like stems lacking the vital elements, and unwilling to absorb them to give them to the flock. So what mission do many actually perform? “The one I entrusted to the Priesthood? No. The mission of their gain and of dispersing what I have gathered together. Oh, just a wisp keeps me from striking them […] It is painful for me, the eternal Pontiff, to see that my priestly army is full of sluggards and deserters.”

 

But the best ones [the good clerics], those who were “...better than you in faith, hope, and charity, sacrifice, chastity, and detachment from all that was not Me…why have you struck and crucified these on one of ‘your’ crosses? They were already on mine and remained there willingly, for your sake as well.” You have not even wanted to suffer “…the salutary humiliation of seeing yourselves surpassed in heroism by these faithful servants of mine, whom I clasp to my heart because through them the Light and the Word have been conserved on earth, stars shining over the centuries during their parabola, so that Heaven will always shine on men and they can find it and say ‘God is there.’” [Although written in the 20^th century, this could prophetically refer to the faithful “canceled priests” of the 21^st century.]

 

On Wednesday we should pray and suffer for the despairing. “They are brothers and sisters. No one should be so much of a brother or sister for you as someone who is poor, alone, and sick. And those despairing are poor, with the greatest poverty. They have lost everything in losing hope in God. They are alone. There is no solitude more real than this. […] They are sick. An illness which produces death. Real death. It is necessary to heal them, restore them to God, and make them rich with God.”

 

On Thursday we should offer our prayers and afflictions for the many idolaters. “For Me, idolatry is the worship of anything which is not the true God.” In addition to the savages, there are “…many of the civilized who, while knowing that there is one Triune God, worship a thousand idols ranging from their self to the self of one of their peers and along this way have many altars and false gods named ‘money,’ ‘power,’ ‘sensuality,’ ‘rationalistic knowledge,’ and so on.”

 

[…] “I thus include in the intentions for Thursday all those who must know the Most Holy Name of God and my own…and those who are ‘Christians’ but not Catholics. The Church is one: the Church of Rome. […] On a distant Thursday evening, with the wound of betrayal in my heart…I prayed for those who, through the heresy of a wretch, would separate from the living trunk of the Roman Church, that they might once again be one with it and thus with Me and with the Father; finally I prayed for all men because I was dying for them all. […] Pray, then, for these, who are not in Me or who have gone out through the errors of their forebears or through the error of their minds, made proud by the semblance of knowledge they possess.”

 

Let Friday be dedicated to the souls in Purgatory. Suffer and offer every Friday so that the angels of the Lord can say to many of these spirits, “Come and possess God.”

 

“I know […] the rejoicing which carried off the just in a whirlwind of love when I appeared on a far-off Friday and said ‘The wait is over. Come and possess God.’ […] The blessed are the gems born of the Blood which I shed to the last drop on Good Friday. To open the kingdom for a soul and introduce it into blessedness is to give Me back what is mine. Justice, then, and love for Me.” 

 

On Saturday, pray and suffer with Mother Mary for the conversion of sinners. “Let every Saturday of yours be a band of thorns surrounding your heart, so that it will be covered with roses to offer Mary.” You place a rose at Her feet for every sinner who returns to God, “…a rose with which She wipes away the tears flowing from her eyes since I made her the Mother of the human race, so hostile to Me.” 

 

Now for you, the week is over, without an hour of freedom to think of yourself. “I’ll take care of you. The Mother and I. And while you do what you can, with difficulty, in spite of your good will, the Mother and I act for your sake [...] for We love you and see that you love us.”

From The Notebooks, 1944, by Maria Valtorta, pp. 324-329.

 

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Vatican II vs. the Church of the Past.

Courtesy of Pope Francis, we have a new term to describe the movement to protect the Tridentine Mass and the traditional teachings of the Church: “restorationism.” To quote from a June 14, 2022, article from the Catholic News Agency, written by Hannah Brockhaus: “There are many “restorers” in the United States who do not accept the Second Vatican Council, Pope Francis said in an interview published on Tuesday. Speaking to the editors of Jesuit journals, he criticized what he called “restorationism” in the Church, which he defined as the failure to accept Vatican II, the ecumenical council held from 1962 to 1965.” Link Here.

 

Quite providentially, I recently came across a web page which purports show the differences between the "old" Church and that of the Vatican II Church. Based on a book written in 1966, shortly after the close of the Council, the sixteen documents it issued are summarized according to their consequences, in terms of the Church of the future vs. the Church of the past. 

 

Of course the True Church can never be a Church of the past, since it endures until the end of the ages, even if at times only in the hearts of the faithful – surviving through good popes and enigmatic popes, true councils and false councils. Always in its essence One, Holy, Catholic and Apostolic.

 

At any rate the web site I came across is an apologia for the council, as evidenced by a statement on its home page: “Those participating in or who lived through the time of the Council felt a profound, exhilarating sense of renewal and virtually experienced a new Pentecost.” The particular part of the site of interest in this post is their page entitled “The Sixteen Documents and their Consequences.” Link Here. 

 

Some of their accusations against the Church of the “past” border on the sensational. For the Vatican II document entitled Declaration on Non-Christian Religions, they assert this of the Church of the past: “Past : Catholic missions formerly took an almost purely negative stand against the world religions. They were seen only from the viewpoint of conversion. The stand was even stronger in the case of the Moslems, who were considered militant enemies of the Church, and the Jews, who were considered an obdurate people. The Catholic attitude was permeated by an anti-Semitic strain without which there might have been no persecution of the Jews by the Nazis.”

 

So it was the fault of the pre-Vatican II Church that caused Hitler to invoke the holocaust! Regarding the negative stand regarding Muslims, explain why they are not militants to the families of these newest martyrs: “Nigeria Suspects Islamic State of Killing 40 in Catholic Church.” Link Here. 

 

Most of their arguments favoring the great new Church of the future, were rebutted thoroughly in the classic: In the Murky Waters of Vatican II, by Atila S. Guimarães. See my review of the book Here.

 

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The Shroud of Turin is Absolutely Authentic.

The Shroud of Turin is a genuine relic, as well as the Holy House of Nazareth in Loreto.

Studies purporting to demonstrate that the Shroud is not genuine continue to appear in the media and in journals. As recently as 2018 the Journal of Forensic Sciences published the results of a study conducted on the pattern of blood flow on the Shroud. They concluded the stains were the result of multiple poses; rivulets on the back of the left hand were made by a person whose arms were at a 45 degree angle, not a vertical position, “while the stains at the back—of a supposed postmortem bleeding from the same wound for a supine corpse—are totally unrealistic.” The scientists presented this paper at the Annual Scientific Meeting of the American Academy of Forensic Sciences. [Link.] 

 

The NBC News website publicized the findings with this spectacular headline: “Forensic research (once again) suggests the Shroud of Turin is fake.” [Link.]

Fortunately the Lord Himself has revealed the truth through the private revelations contained in Maria Valtorta’s Notebooks.

Speaking of Italy, Jesus said to Maria: “Can you say that I have not loved this land, where I have brought the relics of my life and my death; the house in Nazareth where I was conceived in an embrace of luminous ardor between the Divine Spirit and the Virgin, and the Shroud where the sweat of my Death imprinted the sign of my pain, suffered for humanity?” [July 22 1943.]

“O Italy, Italy, to which I have given so much and which has forgotten Me and forgotten my benefits! And from that Piedmont, where there is a witness to God not inferior to that of the Mosaic Tabernacle – for, if there were two tablets in it written by God’s prophet, here there is the story of my Passion written with the ink of divine Blood on the linen which mercy offered to cloak my nakedness as the Immolated One. . . ” [October 23, 1943; Turin is the capital of the Piedmont region in Italy; Turin’s Cathedral of Saint John the Baptist is the resting place of the Holy Shroud.]

The agonies of Christ on the cross were numerous, and one of the cruelest was the agony of His hands. Were they pierced at the wrist or at the palm? Actually it was both. The right hand was nailed through the wrist, while on the left hand the nail went through the palm. On the Holy Shroud only the wound on the right hand is visible, since the right hand overlays the left hand.

 

 

On December 29, 1943 the Lord explained the reason for this difference to Maria Valtorta, as explained in her Notebooks. First, holes were made into the wood of the transverse beam where the hands were to be nailed. The executioners intended to pierce the Lord “. . . by the wrist joints, immediately above the carpus, to make the attachment more secure.” This is where they pierced his right hand. But when they extended his left arm, it would not reach the hole on that side. Therefore the executioners forcibly stretched his left arm to try make it reach the pre-made hole, but it would still not reach it. The Lord told Maria, “. . . after having stretched my arm to the point of producing the tearing of my tendons, they decided to hammer the nail into the center of my palm, between the bones of the metacarpus.” 

 

Once the cross was raised, and the weight of His body was shifted downward and forward, the nail on the left palm cut greatly towards the thumb, expanding the wound on that hand more than the one on his right wrist. “And it was also the most tormenting, both because it was on the side of the heart and because the nail, on entering, broke the nerves and tendons in the hand, causing an atrocious agony which spread to my head.” 

 

A few artists and sculptors have, “out of a sense of art,” depicted Jesus with his right hand open and the left hand partially closed. They have, “. . . without so desiring, borne witness to a physical truth of my martyred Body, for the left hand really closed into a fist, both in agony and because of the breaking of the cut nerves. . .” “My agonies on the cross were numerous . . . but this agony of the hands was one of the cruelest.”

 

Maria Valtorta’s description is remarkably consistent with those of other mystics. Venerable Mary of Agreda, Blessed Anne Catherine Emmerich, and St. Bridget of Sweden all report that the Lord’s left arm was violently extended to make it reach the hole in the wood of the Cross. Yet, Valtorta had never read books concerning “revelations” as she stated in her Autobiography.

 

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The Risen Jesus consoles the mother of Judas Iscariot.

An overview based on private revelations to Maria Valtorta (from The Gospel as Revealed to Me formerly known as the The Poem the Man-God.)

Old Ananias, a relative of Mary of Simon – the mother of Judas Iscariot – bursts into her home in Kerioth the night of Good Friday, having run away from Jerusalem. He enters the home while shouting that her son has betrayed the Master and handed Him over to His enemies! Ananias relates in a frenzy that Judas has betrayed Him with a kiss, and that the Lord has been beaten, crowned with thorns, and crucified through the action of her son. The Master’s enemies with obscene triumph are boasting of the betrayal of the Lord for a few coins, while broadcasting the misdeeds of Judas.

Mary of Simon collapses on the floor, suddenly turning a dark color – according to the doctors her liver had burst, and the bile flowing out corrupted her blood. Neighbors were shouting that her son Judas had betrayed God; she is the mother of the betrayer of God. Old Ananias, with the help of Anne, a follower of the Lord, and assisted by only one other person willing to be near Mary, evacuated her that evening to the safety of the country home of Anne, in order to escape the constant vituperation.

She was lying in bed at Anne’s home, under her loving care. Mary’s features are altered beyond recognition, her eyes red with tears and fever. Her hair in a short time has become more white than black. Weeping, she sobs that she is the mother of the Cain . . . of God. Even the wind says it, ‘Mary of Simon you are the mother of the betrayer of the Master, who handed Him over to His executioners.’ The whole earth shouts it. She does not want to live any longer, moaning that she is the mother of Judas! “What did I give birth to?”

Anne tries her best to calm her, insisting that she is innocent and that it is certain that the Lord loves her. Anne then leaves the room to wash some of the soiled cloths that have been used to wipe the sweat and tears of Mary. After she is gone, the room is lit up by the appearance of the Risen Jesus, who calls out to Mary. But the delirious mother pays no attention to the voice. The Lord calls her gently, “Mary, Mary of Simon.” But she can only repeat, “The mother of Judas! What have I given birth to?”

Two tears well up in the eyes of the compassionate Lord, as He sits down on the edge of the bed. He lays his hand on Mary’s forehead, pushing aside the damp cloths, and He answers her question by saying that Judas was a poor wretch, that and nothing else. No matter what the world shouts, He implores, God says to have peace because He loves her. He continues: “Look at Me poor mother, gather your lost spirit and put it in My hands, I am Jesus!”

 

 

                             The Risen Lord appears to Mary Magdelene, by Fra Angelico

She opens her eyes as if exiting a nightmare; she sees Jesus and feels His hand on her forehead. But she moans and covers her face in shame, begging Jesus not to curse her. In her sorrow, she adds: “If I had known what I was giving birth to, I would have torn my womb to prevent him from being born.”

Jesus, however, tells her she would have sinned by doing that. She should not depart from her justice because of the sin of someone else. She has done her duty as a mother, and: “The mothers who have fulfilled their duty must not consider themselves responsible for the sins of their sons.” Yet she struggles to avoid the hands of Jesus that wish to caress her, saying that He should not touch her because she is the mother of a demon.

As the tears of Jesus fall on her feverish face, He says to Mary that His tears of compassion have purified her. Since His own sorrowful Passion, He had not shed his tears on anyone, but he tells her that He is weeping over her with all of His loving pity. He succeeds in holding her trembling hands; and caressed by his loving eyes, she begins to calm down. She asks the Lord if He bears any grudge against her. Jesus replies that He has love for her, that He has come to give her love and peace.

But Mary says that while He forgives, the world won’t and His Mother will hate her. Jesus responds that His Mother Mary thinks of Mary of Simon as a sister; it is true that the world is cruel, but the Blessed Virgin is the Mother of Love. Even though the mother of Judas can not show herself in the world, the Blessed Virgin herself will come to visit her when everything is at peace.

But the forlorn woman says to Jesus: “Make me die, if you love me.” The Lord asks her to give Him a period of time of her suffering, for it will be a short one. Her sorrow serves to join with His wounds – and her tears and His Blood wash the world. Grief stricken, Mary cries out that since her son betrayed Him with a kiss, will He allow her to cancel it by letting her kiss His hands? There is nothing else she can do. The Lord does not want to her to become upset by seeing the wounds that are covered by the long sleeves of His tunic. So He takes her head in His hands and lightly kisses with his divine lips the forehead of this most unhappy of all women. He blesses her with the partings words: “So be at peace, because there is nothing but love between you and Me.”

Her friend Anne has re-entered the room, dumbfounded at seeing the resurrected Lord. Jesus walks out with her into the corridor, and thanks her for taking care of Mary. His face is sad. He tells Anne that if Judas had only cast a glance of repentance at Him, He would have obtained God’s forgiveness for him. He had been sinning for months, and nothing He said or did could arrest the will of Judas to sin. Anne asked if Judas had not thought of his mother, that she would be accused of being the mother of the betrayer? The Lord replied that it was one of the reasons He had recourse to in reaching out to Judas, to try to hold him back. But Judas went so far as to hate God, and he had never loved father or mother or anyone else with true love.

Old Ananias, who had helped to bring Mary to Anne’s home, opens the door and enters. He immediately prostrates himself, giving a stifled cry: “The Lord!” He is a relative of Mary of Simon, and he dares not move, but weeps, saying: “We are of horrible blood!” The Lord tells Ananias to take heart, God is just. “Relatives who have done their duty must not consider themselves responsible for the sin of a relative.”

After a short conversation with Ananias, Jesus prepares to leave the home. He becomes as bright and handsome as He was on Mt. Tabor. A light envelopes Him, concealing His parting smile. And the corridor is instantly left without him, as Anne and Ananias kneel in adoration.  

 

Based on Chapter 628 of The Gospel as it was Revealed to Me, by Maria Valtorta.

 

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