Passover: Four Main Teachings

I was heart-broken by the effort of having to endure the Traitor at My side. It was at the Supper that I began to die physically


(CEV) From “The Poem of the Man-God”, Vol. 5, p. 518

Jesus says: «In addition to the consideration on the love of a God Who becomes Food for men, four main teachings stand out from the episode of the Supper.

The First
The necessity for all the children of God to obey the Law

The Law prescribed that a lamb was to be consumed at Passover according to the ritual given to Moses by the Most High, and I, the true Son of the true God, did not consider Myself exempted, because of My divine quality, from the Law.

I was on the Earth: Man among men and the Master of men. I had, therefore, to do My duty towards God as and better than anybody else. Divine favors do not dispense from being obedient and from making an effort towards a greater and greater holiness.

If you compare the most sublime holiness with divine perfection, you will always find it full of defects, and consequently it is obliged to strive to eliminate them and achieve a degree of perfection as similar as possible to God’s.

The Second:
The power of Mary’s prayer

I was God Who had become Flesh. A Flesh, that being without stain, had the spiritual strength of dominating the flesh.

And I do not refuse, on the contrary I implore the help of the Full of Grace, Who in that hour of expiation would have also found Heaven closed over Her head, that is true, but not to the extent that She should not succeed in detaching and angel from it, since She is the Queen of angels, to console Her Son.

Oh! Not for Herself, poor Mother! She also has tasted the bitter abandonment by the Father, but by means of that suffering offered for Redemption, She obtained and made it possible for Me to overcome the anguish of the Garden of Olives and to bring the Passion to completion in all its multiform bitterness, each of which aimed at cleansing a form and a means of sin.

The Third:
Self-control and endurance of offences

The sublime charitable attitude towards all offences, as can be possessed only by those who make the Law of Charity the life of their lives, as I had proclaimed.

And I had not only proclaimed it, but I had really practiced it.

You cannot imagine what it was for Me to save the Traitor at My table, to have to give Myself to him, and humiliate Myself before him, to have to share with him the ritual chalice, and put My lips where he had put his, and make My Mother do the same.

Your doctors have discussed and still discuss the rapidity of My end and they say it originated in a heart lesion brought about by the blows of the scourging. Yes, My heart was injured also by those blows. But it had already been damaged at the Supper.

I was heart-broken by the effort of having to endure the Traitor at My side. It was at the Supper that I began to die physically. What followed was only an increase of an already existing agony. What I was able to do, I did it because I was all one with the Love.

Also when the God-Love withdrew from Me, I was able to be love, because I had lived of love during my thirty-three years. It is not possible to reach perfection, as is required to forgive and put up with our offender, if one has not acquired the habit of love. I had acquired it, and I was able to forgive and bear that masterpiece of an Offender, which was Judas.

The Fourth:
The more one is worthy of receiving a Sacrament, the greater is its effect

That is: if one has become worthy of it through persevering good will, that subdues the flesh and makes the spirit sovereign, mastering concupiscences, directing one’s being towards virtues, bending it like a bow towards the perfection of virtues, and above all of Love.

Because, when you love, you are inclined to make the person you love happy.

John, who loved Me as nobody else did, and who was pure, received the utmost transformation from the Sacrament. He began as from that moment to be the eagle, that is accustomed to soaring easily in the High Heaven of God and staring at the eternal Sun.

But woe to him who receives the Sacrament without being worthy of it, and who, on the contrary, has increased his human unworthiness with mortal sins. Then instead of being the germ of preservation and life, it becomes the germ of corruption and death.

Death of the spirit and decomposition of the flesh, whereby it “bursts”, as Peter says with regard to Judas. It does not shed blood, the vital liquid always beautiful in its purple hue, but its entrails burst out, blackened by lechery, rottenness pouring out of the decomposed body, as out of the carrion of an unclean animal, a disgusting sight for passers by.

The death of the profaner of the Sacrament is always the death of a desperate person who, therefore, does not know the placid passing away peculiar to those who are in grace, or the heroic death of the victim who suffers intensely but looks fixedly at Heaven and feels certain peace in the soul.

The death of one in despair is marked by dreadful contortions and terror, it is a horrible convulsion of the soul already gripped by the hand of Satan, who chokes it to detach it from the body and suffocates it with his nauseating breath.

That is the difference between those who pass away after being nourished with love, faith, hope and every other virtue and heavenly doctrine and with the angelical Bread that accompanies them with its fruit – better still if with its real presence – in the last journey, and those who pass away, after the life of a brute, with the death of a brute that Grace and the Sacrament cannot comfort.

The former is the serene end of a saint, to whom death opens the eternal Kingdom. The latter is the frightful fall of a damned soul, that feels it is falling into eternal death and tin a moment knows what it wanted to lose and for which it can no longer find any remedy. Acquisition and joy for the former; despoilment and terror for the latter.

This is what you give yourselves, according to whether you believe and love, or you do not believe and you deride My gift.

And it is the lesson of this contemplation.»




Maria Valtorta: The Poem of The Man-God

Maria Valtorta: The Poem of The Man-God

 Livio FanzagaEvaluation of the Work of Maria Valtorta by Padre Livio Fanzaga, Catholic priest (Radio Maria):
“So I would say just that, dear friends, because I read The Poem of the Man-God, three times, 5 volumes ( CEV, ed), and then I am able to evaluate it in its complexity and its value, I feel like saying, dear friends, I do not know any more commentary on the Gospel more orthodox, more uplifting, more stimulating than this, and I would like, dear friends, that all of you would accept the invitation from the Virgin Mary to read this books because it’s all true (They do not contain errors against faith and morals of the Catholic Church…) . Then read these books, my dear friends, because we would surely gain great benefits for your souls. It is not difficult to get them, and they do not cost a lot, 5 books that can be for you an indispensable spiritual nourishment “

Content taken from the works of Maria Valtorta with the permission of the “Centro Editoriale Valtortiano Srl”- Viale Piscicelli, 89/91 – 03036 Isola del Liri, (FR – Italy),, which has all the rights upon Valtorta’s Works.