Ian Wilson, one of Brendan Whiting’s colleagues, chose to discredit the entire contents of Whiting’s book primarily for including correlating information from a renowned Visionary, as well as the proposed evidence supporting the re-weaving discovery. (1). The unprecedented severity and derisive tone of this censure was unethical as well as unprofessional. Notwithstanding that many Roman Catholic Church devotions, teachings and traditions are based on information obtained through prominent visionaries, such as; The Assumption, Coronation, Divine Mercy, Miraculous Medal, Rosary, Scapular, etc. Critics like Wilson do more damage to their own credibility when they regress to utilizing words like: "hole in the head", "utterly flaky", "absurd", "fantasy-land", "ramblings", "shallow", "pure blarney" and "informational disgrace". "The book was launched in September, 2006 in the New South Wales State of Parliament house where the Minister of Commerce, John Della Bosca, described it as a 'very balanced, very thoughtful and very spiritual presentation of what are critical scholarly issues" (2).

Regrettably, some researchers rigorously espouse an indivisible distinction between science and religion. Whiting was a true believer who held that science does not mandate a Karl Marx atheistic approach. Researchers like Whiting possess an inherent supernatural inclination that the Shroud of Turin must be the true burial cloth of Jesus. This spiritual partiality is what inspires Pius researchers to seek supplementary clues, particularly as to why the carbon dating might be erroneous. We read in Matthew 7:7: "Seek and ye shall find". Scientist who consider God and Spirituality erroneous lack innate inspiration to peer further, this lack of passion is what truly inhibits additional examination as well as further investigation. Confident of their results, they proceed down convoluted avenues, such as considering the Shroud to be the world’s first fabric photograph of a carefully prepared cadaver, orchestrated by Leonardo da Vinci (3).

Wilson’s abrasive review castigates Whiting for making a few references to the writings of Visionary Maria Valtorta, and attempts to make Whiting appear as an isolated nut case. Notwithstanding that other prominent Shroud researchers and scholars felt compelled to do the same. One researcher, Monsignor Vincenzo Cerri noticed that the correlations between Valtorta’s texts and recent Shroud discoveries were becoming too numerous to be coincidental. Hence, Cerri wrote a 231 page book with 61 illustrations "The Holy Shroud and the Visions of Maria Valtorta" carefully detailing the exactness of Valtorta’s text to Shroud analysis (4). Shroud scholar Professor Lorenzo Ferri gained Vatican permission to examine the Shroud for his sculpture of Jesus, as well as incorporating descriptions from his personal meetings with Maria Valtorta(5, 6, 7). Maria Valtorta is the only Gospel visionary to see Jesus with blonde hair and blue eyes. This was later confirmed by Dr. Gilbert Lavoie, when reviewing the evidence of the Shroud in 1999. Dr. Lavoie made an intriguing discovery, that the image in the Shroud depicts light blond hair (8). Remarkably, in 1964, a tablet from Pontius Pilate to Tiberius Caesar was recovered in a archeological find (preserved in Congressional Library in Washington, D.C.) which describes Jesus' physical appearance. It describes Jesus as having golden colored hair. Another unearthed description by Publius Lentrelus describes Jesus' eyes as bright blue (9, 10).

Painted by Josyp Terelya

In defending himself, Whiting points out Wilson’s past disdain for the value of visionaries’, "In his latest book he criticized Mel Gibson for relying on the writings of the visionary nun, Anne Catherine Emmerich, for some scenes in the film ‘The Passion of the Christ’. Her inspired, interior locutions Wilson derided as "lurid, hyperimaginative fantasies typical of the type of personality psychologists define as hysteric". Pope John Paul II judged differently when on 3 October 2004 he declared Emmerich as ‘Blessed’ (the last step before being made a saint)" (11).

In place of concentrating on evidence and facts concerning the Shroud, Wilson mainly chooses to ridicule and attack the credibility of Maria Valtorta. Fortunately, there is a lot more credibility to Valtorta than Whiting could possibly imagine. Wilson begins by contesting Pope Pius XII’s approval. Valtorta’s writings were presented to Pope Pius XII in 1947, who examined them for ten months. His Holiness agreed to a special meeting in 1948, in which He ordered the publishing before three Priests: Fr. Corrado Berti (Professor of Dogmatic and Sacramental Theology at the Pontifical "Marianum" Theological Faculty of Rome from 1939 onward, later becoming Secretary of the Faculty from 1950 to 1959, as well as consultant to the Fathers of the Second Vatican Council), Fr. Romualdo M. Migliorini (Prefect Apostle in Africa), and Fr. Andrew M. Cecchin (Prior of the International College of the Servites of Mary in Rome. These aforementioned Priests documented this event immediately afterwards with signed testimony. Berti’s signed testimony is available online, Migliorini’s and Cecchin’s are displayed at the Basilica of the Annunciation in Florence were Valtorta is buried behind the Altar (12, 13).

The fact that the Pope did grant this audience was historically documented the next day, February 27, 1948 in L’Osservatore Romano. Recording Cardinal, Edouard Gagnon (who served as Peritus during the second Vatican Council, that is the Expert Theologian Advisor and Consultant. He also had a Doctorate in Theology and taught Canon law for ten years at the Grand Seminary), wrote from the Vatican that Pope Pius XII's action was: "The kind of official Imprimatur granted before witnesses by the Holy Father in 1948. An "Official Imprimatur" of the Supreme Authority of the Church" (14). The Code of Canon Law - Book II, Part II, Section I, Chapter I, Article I - gives the Pope full and supreme power over all levels of the Church and free use to exercise this power (15). The Papal order came first. Canon law prohibits this Papal order from being reversed by subordinate levels of Church authority. Canon law clearly requires that this Papal order be embraced with unconditional acceptance and submission.

Wilson’s diatribe cites that Maria Valtorta’s writings were placed on the Index of Forbidden books in 1959. Saint Faustina Kowalska’s Divine Mercy writings were placed on the Index the very same day as Valtorta’s, therefore demonstrating that the Index of Forbidden Books was erroneous. "In 1959, Cardinal Alfredo Ottaviani at the Holy Office included her works on a list he submitted to the newly elected Pope John XXIII. The Pope signed the decree that placed her work on the Index of Forbidden Books" (16). Wilson fails to mention that the Index was abolished in 1966 by Pope Paul VI, which liberated the Poem from ecclesiastical restriction. The same Pope who endorsed "The Virgin Mary In The Writings of Maria Valtorta" by Renowned Mariologist Father Gabriel Roschini (17) A copy of the endorsement is posted in the inside cover of the book, complete with Vatican Seal. When Pope Paul VI was Archbishop of Milan, after evaluating Maria Valtorta's writings, ordered her entire works to be sent to the Milan Seminary library (18).

Wilson states that Valtorta’s writings were placed on the Index by Pope John XXIII, this is not entirely incorrect. The writings were placed on the Index by the Head of the Holy Office, Cardinal Alfredo Ottaviani, who was incensed at being bypassed in the approval process. Valtorta’s advocates bypassed Ottaviani and went straight to Pope Pius XII, at the recommendation of the Pope's confessor, Cardinal Augustin Bea (19). Bea was aware that Ottaviani attempted unsuccessfully to gain Pope Pius XII’s signature for the condemnation of Sister Faustina Kowalska’s Divine Mercy writings. Ottaviani resigned to waiting for Pope Pius XII’s death and presented the condemnations to Pope John XXIII for signature as he took Office (20). Wilson also writes "Simultaneously an article in L'Osservatore Romano condemned it as ‘A Badly Fictionalized Life of Jesus." He fails to mention that the article was unsigned and purportedly written by Ottaviani himself (21).

Examining what Wilson cites as "utterly flaky data", we find that Maria Valtorta keeps perfect track of Jesus, Mary and over 500 additional personalities. None of which are in the wrong place at the wrong time. Jesus is appropriately in Jerusalem and Judea for Passover and Pentecost in all four spring seasons, and at the Tabernacles in all three fall seasons of His ministry. Jesus traverses the land of Palestine from one end to another in at least six cycles (some 4,000 miles), ministering in some 350 named locations, including places in Palestine known only to specialized archaeologists.

The 15,000 pages of Divine Revelation were given by our Lord in completely random succession. Maria records the visions in simple bound school note books in which the pages were sealed in position, with no corrections, in the random order as they were given. On the surface, the complete work appeared as a well-shuffled deck of cards. Towards the end, Jesus provides the proper sequence, the key, which could not be realized until the mammoth task of typing the manuscript was completed, allowing the individual pages to be sequenced in the specified succession. When finally placed in the correct progression, the puzzle materializes into a seamless perfect flowing chronology (22).

Geologist and Mineralogist Dr. Vittorio Tredici points out how Maria Valtorta described and correctly named several towns and villages that were not even discovered until after her death. David J. Webster posted a landmark 31 page article that fundamentally proves the authenticity of Maria Valtorta's writings. The "Poem of the Man-God" may be the very first Private Revelation ever to be scientifically proven genuine. David meticulously and methodically examines Maria Valtorta’s strikingly accurate descriptions of first Century Palestine for every piece of topographical evidence. He then compares this evidence with currently known facts that are only now being proven authentic. "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. [Maria Valtorta died in 1961] 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 only now 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 HarperCollins 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 (23)."

Keep in mind that Maria Valtorta was a Carmelite who spent the last 27 years of her life, unable to get out of a sick-bed, writing nearly 15,000 pages (11,000 - Poem) in less than 5 years. She only had a Bible and the Catechism of Saint Pius X. Whenever she was checked on, she was alone, sitting up in her sick bed writing in a supernatural bliss.

"Blessed Gabriel Allegra was the only Scripture Scholar Beatified by Pope John Paul II. His Eminence was well aware that Father Gabriel Allegra was most noted for being an outspoken supporter of Maria Valtorta’s writings. Quite possibly another indirect Papal endorsement of Pope John Paul II. Please take the time to read the links below to Blessed Gabriel Allegra's Critique of Maria Valtorta's works. These authoritative endorsements by a Beatified Scripture Scholar cannot be easily disregarded (24, 25).

It would be fitting to include a letter written by Catherine Di Matteo from Latisana (UD), Italy. Radio Maria in Italy has been presenting the works of Maria Valtorta for many years. Their nation-wide listening public in Italy is around 3 million strong, and both Pope John Paul II and Pope Benedict have made very public their support, appreciation and encouragement for this excellent and punctiliously faithful Catholic radio station. There are many Cardinals and Bishops who participate on a regular basis, and this certainly would not happen if there were even just a hint of something controversial in any of the many program offerings. The founder and president of the radio station is Padre Livio Fanzaga. He himself was once skeptical about the works of Maria Valtorta. I don't know what it was though that convinced him. Anyhow, Radio Maria is pretty much all over the globe now, and in the course of some 25 years, the Vatican and two Popes have found nothing at all to criticize about the many programs that have been devoted to the works of Maria Valtorta. Radio Maria is tremendously influential among the faithful, and for this reason, the Vatican for sure keeps a close eye and attentive ear on the radio's programming. But it must be said that even in the Vatican, Radio Maria is as popular and well-loved as in any other place in Italy" (26).

Unintentionally, Father Mitch Pacwa gave one of the greatest supporting testimonies when he wrote: "Many people claim that the Poem helps their faith or their return to reading Scripture" (27). When addressing Valtorta’s writings on EWTN he said: "But still, people come to me and say: ‘that it brings them closer to God’". After healing the sick and casting out devils, the Chief Priests, Pharisees and Scribes said: "He hath Beelzebub". Jesus replied: "If satan were to rise up against himself, and be divided, he cannot stand, but hath an end" (Mark 3:25). Jesus essentially told them that satan is not in the salvation business. The devil does not lead souls to God. Moreover, Jesus said: "So, every sound tree bears good fruit, but the bad tree bears evil fruit. A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will know them by their fruits." (Matthew 7:17-20). By Father Pacwa’s own profession, people confirmed that Valtorta’s writings helped their faith, their return to reading Scripture and brought them closer to God. Thus, the tree bears good fruit.

Others challenge that Valtorta’s writings haven’t brought peace, but conflict. But isn’t that what Jesus said He came to bring? "Think not that I am come to bring peace on earth: I came not to bring peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law" (Matthew 10:34). Jesus came to sift the wheat. To shake the tree, and observe what falls out. To bring division.

And isn’t that exactly what Maria Valtorta’s writings do?